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The Church in Waimea

2001· article· en· W6980561228 sur OpenAlex

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Notice bibliographique

RevueScholarsArchive (Brigham Young University) · 2001
Typearticle
Langueen
DomaineBiochemistry, Genetics and Molecular Biology
ThématiquePlant-derived Lignans Synthesis and Bioactivity
Établissements canadiensnon disponible
Organismes subventionnairesnon disponible
Mots-clésChapelGospelSisterChurch historyQuarter (Canadian coin)ProtestantismChristian Church
DOInon disponible

Résumé

récupéré en direct d'OpenAlex

Good Afternoon Sisters and Brothers.I got home a few days ago and my daughter, Katie Benioni, Juanita and Patoa's daughter-in-law, who is my daughter, said, "Mom you have to be at the chapel -it's a quarter till two on Monday.""Okay, what's happening?""We have some people coming from Laie, and they want to know the history of Waimea.And I said, "well I really don't know that much."And she said, "Well go Mom."And so she called me about 12:30 in the afternoon and she called, and I was out weed whacking the grass in my yard.And she said, "Mom, go.Mom -you go."And so here I am.And Sister Keliikoa_thinks I can tell you the history of Waimea.All I can tell you is that my family on my mothers side--my great grandmother joined the church about 1850ish, probably right after the missionaries got here.Probably the late 1850's.She was the first member of the church.And then my grandfather, John Kaapuni, was a member of the church.In the cornerstone of this chapel is his Book of Mormon in Hawaiian.It came from the old chapel at the other place, the first chapel, and then it was put in the second chapel there, and now it's in the third chapel here.And so that's the history of where the gospel started in my family.My grandchildren are now being baptized and that gives us about six generations of the church in our family.What I remember is that this branch started with a man named, John Kaue who my mother said was approximately the first branch president of the branch here in Waimea.And if you go straight up the hill back here that was Brother John Kaue's home.So it's almost ironic that we're in his backyard.This chapel is--my mother told us stories about when she was a little girl.My grandfather was a member and my grandmother was a staunch Catholic and so as I went to do our research on our family I found that my mother and all of her brothers and sisters, and there were approximately thirteen of them, were all illegitimate, according to the Catholic Church.But at least there were records of who they were and about approximately when they were born.So it verified also the materials that you find in the Board of Health.But she remembered as a child because her mother died when she was two years old, being raised by the Lindsey family of this area.And many of them I guess went to church.And so she remembers as a little girl riding horseback to go and do visiting teaching in the area, including going all the way down to Puako (East Coast) sometime with some of the sisters as they went.And she always credits the church for having taught her homemaking skills that she had to learn because she was being raised by a father and mostly boys.So anyway, she became inactive in the church when she married my father because they moved twelve miles up to Waikii, and in those days it was hard to come down here twelve miles to church.And my father was Catholic.So as we were growing up, the missionaries came to Waikii.They would walk or they would come up on horseback with Brother Allen Lindsey.He would bring them up on horseback.And they would hold family meetings at our house.

Récupéré en direct depuis OpenAlex et désinversé. Les résumés ne sont pas conservés dans cette base de données : les index inversés représentent 8,6 Go des 9,3 Go de texte de la base, et le serveur dispose de 13 Go libres.

Prédiction distillée sur la base complète

Imitation des enseignants

Ni prévalence calibrée, ni vérité terrain. Validation humaine à venir. Apprise à partir de 10 348 étiquettes directes de Codex et de 10 348 étiquettes directes de Gemma. Le mode candidate est l'union des têtes enseignantes seuillées; le consensus est leur intersection. Ces sorties portent le statut machine_predicted_unvalidated et ne sont ni des étiquettes humaines ni des étiquettes directes de modèles de pointe.

score de la tête « metaresearch » (Codex)0,000
score de la tête « metaresearch » (Gemma)0,000
Version: codex-gemma-dda1882f352aStatut de validation: machine_predicted_unvalidated
Catégories candidatesaucune
Catégories consensuellesaucune
DomaineSignal candidat: aucune · Signal consensuel: aucune
Devis d'étudeSignal candidat: Expérimental (laboratoire) · Signal consensuel: aucune
GenreSignal candidat: Empirique · Signal consensuel: Empirique
Score de désaccord entre enseignants0,901
Score d'incertitude au seuil0,496

Scores Codex et Gemma par catégorie

CatégorieCodexGemma
Métarecherche0,0000,000
Méta-épidémiologie (sens strict)0,0000,000
Méta-épidémiologie (sens large)0,0000,000
Bibliométrie0,0000,000
Études des sciences et des technologies0,0000,000
Communication savante0,0000,000
Science ouverte0,0000,000
Intégrité de la recherche0,0000,000
Charge utile insuffisante (le modèle a refusé de juger)0,0000,000

Scores machine (provisoires)

Les deux têtes enseignantes du modèle étudiant, lues sur ce travail. Un score ordonne la base pour la relecture; il n'affirme jamais une catégorie, et le statut de validation accompagne chaque rangée tel quel.

Scores de référence d'un modèle non mature (critères de maturité non atteints, 7 itérations). Un score ordonne; il n'affirme jamais une catégorie.

Tête enseignante Opus0,008
Tête enseignante GPT0,197
Écart entre enseignants0,189 · la distance entre les deux têtes enseignantes sur ce seul travail
Statut de validationscore_only:v0-immature-baseline · tel quel depuis la passe de notation : score_only signifie que le nombre peut ordonner les travaux, et qu'aucune étiquette de catégorie n'en découle