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Assessing a Multi-sensor Fusion Approach to Map Detailed Reef Benthic Habitats in the Florida Reef Tract
Published in Caiyun Zhang, Multi-sensor System Applications in the Everglades Ecosystem, 2020
Remote sensing has long been used for reef benthic habitat mapping, particularly the use of optical sensors such as Landsat and Ikonos (Mumby et al., 2004; Hedley et al., 2016). Airborne bathymetric lidar has also been applied to map benthic habitats (e.g., Collin et al., 2008, 2011; Tulldahl and Wikström, 2012; Zavalas et al., 2014) and proven valuable for classifying habitats into 3 to 4 categories. Airborne bathymetric lidar collects data using a single green wavelength with limited spectral information but can provide useful elevation data complementary to information provided by optical sensors. Thus, a combination of bathymetric lidar and optical sensor has the potential to improve benthic habitat mapping in a reef environment. Several efforts have been made to improve reef benthic habitat mapping by fusing bathymetric lidar and optical sensors. For example, Tulldahl et al. (2013) fused waveform lidar data and WorldView-2 imagery to map benthic habitats in a Swedish archipelago area. Torres-Madronero et al. (2014) combined lidar-derived bathymetric data into a bio-optical model to improve benthic habitat mapping using hyperspectral imagery. In the Florida Reef Tract, Walker et al. (2008) combined bathymetric lidar with acoustic ground discrimination, subbottom profiling, and aerial photography to map benthic habitats into 2- and 3- categories through a manual interpretation procedure in Broward County. Note that NOAA applied the same procedure to generate the reef benthic habitat map for most of the Florida Reef Tract.
Discrete Event Computer Simulation
Published in Zaven A. Karian, Edward J. Dudewicz, Modern Statistical, Systems, and GPSS Simulation, 2020
Zaven A. Karian, Edward J. Dudewicz
In contrast to the event-scheduling worldview, GPSS uses a transaction flow worldview in which a discrete system is conceptualized from the point of view of the dynamic entities, called transactions, that move through the system. Thus, in the simple, single-server queueing system, the transaction flow worldview model describes the movement of the dynamic entities (the customers) through the system (waiting line and service facility). Certain activities associated with the customer movement, such as waiting in line or obtaining service, will require that the simulated time be updated before starting another activity.
Tawhiti nui, tawhiti roa: tawhiti tūāuriuri, tawhiti tūāhekeheke: a Māori lifecourse framework and its application to longitudinal research
Published in Journal of the Royal Society of New Zealand, 2023
Will Edwards (Taranaki Iwi, Ngāruahine, Tāngahoe, Pakakohi, Ngāti Ruanui), Ruakere Hond (Taranaki Iwi, Ngāti Ruanui, Te Whānau-ā-Apanui, Te Ati Awa), Mihi Ratima (Ngāti Awa, Whakatōhea), Aroaro Tamati (Taranaki Iwi, Ngāti Ruanui, Te Whānau-ā-Apanui, Te Ati Awa), Gareth J. Treharne, Erana Hond-Flavell (Taranaki Iwi, Ngāti Ruanui, Te Whānau-ā-Apanui, Te Ati Awa), Reremoana Theodore (Ngāpuhi), Samuel D. Carrington (Te Arawa, Ngāti Hurungaterangi, Ngāti Taeotu, Ngāti Te Kahu o Ngāti Whakaue, Ngāti Pikiao), Richie Poulton
In order to understand Māori concepts of lifecourse and their application to longitudinal research, it is necessary to have some grasp of the nature of Māori worldviews and the intellectual traditions that have given rise to these concepts. A worldview is a ‘ … central systematisation of conceptions of reality to which members of its culture assent and from which stems their value system … ’ (Marsden and Henare 1992, p. 3). One’s worldview influences every aspect of being, feeling, thinking and doing, and the way one understands the world. Researchers apply a worldview in their research, often without explicit articulation of how the particular worldview shapes the research in question. A Māori worldview is based on holistic conceptions of the universe and existential knowledge that has been passed down through narratives often referred to as ‘stories’, ‘myths’ and ‘legends’. Royal (2007) argues that these so-called myths are narratives that serve as conceptualisations of reality and of the world, that shape perspectives, practices and behaviours.
Social licence: power imbalances and levels of consciousness – two case studies
Published in International Journal of Mining, Reclamation and Environment, 2020
Michael Hitch, Murray Lytle, Michael Tost
But what is a world view and how should it be defined? A world view has been variously described as a mental model of reality or framework of a belief system that allows us to interpret data from the world around us. At its deepest level, it answers the questions of, for example, who we are and why we are here. At a more operative level, it provides the shorthand for us to make decisions without having to continually re-analyse all of the data relevant to those decisions. At a collective level, the world view of a culture is formed by the dominant beliefs, values and behaviours of that culture. In short, a world view is the aggregation of beliefs about life and the universe by which an individual or culture interprets the world.
Systems Thinkers: Check Your Scotomas and Watch Your Language!
Published in Cybernetics and Systems, 2019
A worldview is a “belief structure, organizing principle, a way of thinking, and a mode of living” (Beck and Cowan 2002). Worldviews, what Checkland describes as Weltanschauung, are images in our heads which “normally go unquestioned” (Checkland 2001). Beliefs can form complex patterns such as images, mental models, or a system of beliefs.