title: Additive Regression Applied to a Large-Scale Collaborative Filtering Problem

authors: Frank, Eibe

subjects: computer science

abstract: The much-publicized Netflix competition has put the spotlight on the application domain of collaborative filtering and has sparked interest in machine learning algorithms that can be applied to this sort of problem. The demanding nature of the Netflix data has lead to some interesting and ingenious modifications to standard learning methods in the name of efficiency and speed. There are three basic methods that have been applied in most approaches to the Netflix problem so far: stand-alone neighborhood-based methods, latent factor models based on singular-value decomposition, and ensembles consisting of variations of these techniques. In this paper we investigate the application of forward stage-wise additive modeling to the Netflix problem, using two regression schemes as base learners: ensembles of weighted simple linear regressors and k-means clustering—the latter being interpreted as a tool for multi-variate regression in this context. Experimental results show that our methods produce competitive results.

text: Additive Regression Applied to a Large-Scale Collaborative Filtering Problem The much-publicized Netflix competition has put the spotlight on the application domain of collaborative filtering and has sparked interest in machine learning algorithms that can be applied to this sort of problem. The demanding nature of the Netflix data has lead to some interesting and ingenious modifications to standard learning methods in the name of efficiency and speed. There are three basic methods that have been applied in most approaches to the Netflix problem so far: stand-alone neighborhood-based methods, latent factor models based on singular-value decomposition, and ensembles consisting of variations of these techniques. In this paper we investigate the application of forward stage-wise additive modeling to the Netflix problem, using two regression schemes as base learners: ensembles of weighted simple linear regressors and k-means clustering—the latter being interpreted as a tool for multi-variate regression in this context. Experimental results show that our methods produce competitive results.

year: 2008

title: How does Culture Impact on Educational Leadership in Samoa?

authors: Faaulufalega, Tailetai Pale

subjects: Educational Leadership

abstract: The aim of this research was to explore the relationship between culture and the educational leadership of six secondary school principals in Samoa. Educational leadership is a bounded process and is subject to the cultural traditions and values of the society in which it is exercised. To date, no research has been undertaken on this topic in Samoa.
This qualitative study used a semi-structured interview process to gather data from the secondary school principals who had been principals for more than three years in government schools. It also sought to explore how professional development of the principals might be undertaken. The principals in this study were interviewed both face-to-face and by telephone.
The findings revealed that culture significantly impacted on their leadership. The matai culture was particularly influential. For example, respect, Christianity, role modelling and the importance of using the Samoan language to communicate within the school context were all influential. The findings also revealed the effective leadership styles applicable to Samoan school context in relation to indigenous cultural leadership. For example, inclusive/consensus/collaborative leadership style that is practiced in Samoan culture is effectively used by principals to lead schools. The organisational culture of the Ministry of Education Sports and Culture in Samoa (MESC) also considerably impacts on educational leadership. For example, the policies from the MESC sometimes contradict with the practice of the principals, such as the principal's practice of corporal punishment is a crime in the MESC and United Nation policies. 
This research also revealed the gap between the western models of leadership and the Samoan indigenous cultural context and leadership practice by the principals. Therefore, all the principals involved in this study positively engaged with their Samoan cultural values and beliefs to lead schools effectively. However some Samoan indigenous cultural values and beliefs impact negatively on the education system. They need to be considered so as not to inhibit the development of educational leadership of Samoan principals. Today's education has grown rapidly in terms of technology therefore educational leaders must adapt and change their leadership. Principals must be professionally trained so that they would lead effectively.
According to Smith (1992, p. 9)  To change education is to change society

text: How does Culture Impact on Educational Leadership in Samoa? The aim of this research was to explore the relationship between culture and the educational leadership of six secondary school principals in Samoa. Educational leadership is a bounded process and is subject to the cultural traditions and values of the society in which it is exercised. To date, no research has been undertaken on this topic in Samoa.
This qualitative study used a semi-structured interview process to gather data from the secondary school principals who had been principals for more than three years in government schools. It also sought to explore how professional development of the principals might be undertaken. The principals in this study were interviewed both face-to-face and by telephone.
The findings revealed that culture significantly impacted on their leadership. The matai culture was particularly influential. For example, respect, Christianity, role modelling and the importance of using the Samoan language to communicate within the school context were all influential. The findings also revealed the effective leadership styles applicable to Samoan school context in relation to indigenous cultural leadership. For example, inclusive/consensus/collaborative leadership style that is practiced in Samoan culture is effectively used by principals to lead schools. The organisational culture of the Ministry of Education Sports and Culture in Samoa (MESC) also considerably impacts on educational leadership. For example, the policies from the MESC sometimes contradict with the practice of the principals, such as the principal's practice of corporal punishment is a crime in the MESC and United Nation policies. 
This research also revealed the gap between the western models of leadership and the Samoan indigenous cultural context and leadership practice by the principals. Therefore, all the principals involved in this study positively engaged with their Samoan cultural values and beliefs to lead schools effectively. However some Samoan indigenous cultural values and beliefs impact negatively on the education system. They need to be considered so as not to inhibit the development of educational leadership of Samoan principals. Today's education has grown rapidly in terms of technology therefore educational leaders must adapt and change their leadership. Principals must be professionally trained so that they would lead effectively.
According to Smith (1992, p. 9)  To change education is to change society

year: 2008

title: Taku manatawa, taku manapou. The learning of te reo Māori in adulthood: Perceptions of its contribution to overall wellbeing

authors: Rolleston, Jamie Huia

subjects: maori

abstract: Ko te tāhuhu o tēnei whare rangahau ko te toiora o te tangata. Ko te tūāpapa o te whare, ko te reo Māori. E toru ngā pou tūhono i te tāhuhu ki te papa, mō tēnei rangahau ko aua pou ko te oranga wairua, ko te oranga whānau, ko te oranga tinana. Ko tā tēnei rangahau he āta mātai i aua pou e toru e toko ana i te toiora o te tangata, ā, kia mātai hoki i te hononga o te reo Māori ki aua pou e toru me te toiora tangata.
Ko te pātai matua kei te aroaro o tēnei rangahau ko tēnei : He aha ngā hua o te ako i te reo Māori hei reo tuarua mō te hunga pakeke ake i te tekau mā waru tau?
E toru ngā wāhanga o te pātai matua:
1. He aha ngā hua ā-wairua?
2. He aha ngā hua ā-whānau?
3. He aha ngā hua ā-tinana?
E toru hoki ngā huarahi i whāia ai kia rapua he whakautu ki aua pātai. Tuatahi ake, i tirohia ngā mātātuhi maha e hāngai ana ki te toiora tangata (Upoko tuarua), arā, ko ngā kōrero a ngā mātanga o te ao whānui, o te ao Māori hoki kua whakawhārikitia kētia ki runga i tēnei kaupapa. Ka rua, i tīmata āku ake ketuketunga ki tētahi pākiki ā-ipurangi, ā, i tukuna atu tēnā ki te marea kia whai māramatanga mō ngā momo pānga a te reo Māori ki a rātou (Upoko tuatoru). Ka mutu, i uiuitia tokorima ngā tāngata kia rongo ai i ō rātou wheako ako i te reo me ngā hua i puta mai ki a rātou (Upoko tuawhā).
E ai ki te hunga i whai wāhi mai ki tēnei rangahau ko te hua nui o te reo Māori ko te whai hononga ki te ao Māori me te tuakiri Māori. I puta mai tēnei kōrero i roto i te pākiki me ngā uiuinga. He mātotoru ngā kōrero a te hunga nei mō te kimi i te mea ngaro, ā, mā te ako i te reo Māori i kitea te mea i te ngaro, anō nei i whakakīkīngia tētahi rua ki roto i te tangata. I roto i te pākiki me ngā uiuinga i kumea mai ai i te hunga nei ngā kōrero mō ō rātou oranga i mua i te ako i te reo, i te tīmatanga o te ako i te reo, me te nāianei hoki, ā, he mārakerake noa te kitea he hoa haere te whanaketanga o te reo Māori me te whanaketanga o te taha Māori o te tangata me tōna māramatanga ki a ia anō, ā, mā reira e piki ai he taha toiora o te tangata. I tua atu i wēnei hua, he maha kē atu ngā hua o te reo i puta mai ai i te rangahau nei, ko te whai hononga ki te taiao, ki te whakapapa, ko te whakapiki māia, ā, ko te whai mahi hoki ētahi o ngā hua i tino kitea i roto i ngā whakautu a tēnei hunga.

text: Taku manatawa, taku manapou. The learning of te reo Māori in adulthood: Perceptions of its contribution to overall wellbeing Ko te tāhuhu o tēnei whare rangahau ko te toiora o te tangata. Ko te tūāpapa o te whare, ko te reo Māori. E toru ngā pou tūhono i te tāhuhu ki te papa, mō tēnei rangahau ko aua pou ko te oranga wairua, ko te oranga whānau, ko te oranga tinana. Ko tā tēnei rangahau he āta mātai i aua pou e toru e toko ana i te toiora o te tangata, ā, kia mātai hoki i te hononga o te reo Māori ki aua pou e toru me te toiora tangata.
Ko te pātai matua kei te aroaro o tēnei rangahau ko tēnei : He aha ngā hua o te ako i te reo Māori hei reo tuarua mō te hunga pakeke ake i te tekau mā waru tau?
E toru ngā wāhanga o te pātai matua:
1. He aha ngā hua ā-wairua?
2. He aha ngā hua ā-whānau?
3. He aha ngā hua ā-tinana?
E toru hoki ngā huarahi i whāia ai kia rapua he whakautu ki aua pātai. Tuatahi ake, i tirohia ngā mātātuhi maha e hāngai ana ki te toiora tangata (Upoko tuarua), arā, ko ngā kōrero a ngā mātanga o te ao whānui, o te ao Māori hoki kua whakawhārikitia kētia ki runga i tēnei kaupapa. Ka rua, i tīmata āku ake ketuketunga ki tētahi pākiki ā-ipurangi, ā, i tukuna atu tēnā ki te marea kia whai māramatanga mō ngā momo pānga a te reo Māori ki a rātou (Upoko tuatoru). Ka mutu, i uiuitia tokorima ngā tāngata kia rongo ai i ō rātou wheako ako i te reo me ngā hua i puta mai ki a rātou (Upoko tuawhā).
E ai ki te hunga i whai wāhi mai ki tēnei rangahau ko te hua nui o te reo Māori ko te whai hononga ki te ao Māori me te tuakiri Māori. I puta mai tēnei kōrero i roto i te pākiki me ngā uiuinga. He mātotoru ngā kōrero a te hunga nei mō te kimi i te mea ngaro, ā, mā te ako i te reo Māori i kitea te mea i te ngaro, anō nei i whakakīkīngia tētahi rua ki roto i te tangata. I roto i te pākiki me ngā uiuinga i kumea mai ai i te hunga nei ngā kōrero mō ō rātou oranga i mua i te ako i te reo, i te tīmatanga o te ako i te reo, me te nāianei hoki, ā, he mārakerake noa te kitea he hoa haere te whanaketanga o te reo Māori me te whanaketanga o te taha Māori o te tangata me tōna māramatanga ki a ia anō, ā, mā reira e piki ai he taha toiora o te tangata. I tua atu i wēnei hua, he maha kē atu ngā hua o te reo i puta mai ai i te rangahau nei, ko te whai hononga ki te taiao, ki te whakapapa, ko te whakapiki māia, ā, ko te whai mahi hoki ētahi o ngā hua i tino kitea i roto i ngā whakautu a tēnei hunga.

year: 2015