Building implicit links from content for forum search

To overcome the semantic gap in the retrieval process, the user relevance feedback frame work is added to the current image retrieval system. Relevance feedback method iteratively refines and updates the retrieved result by learning the user-labeled examples to further improves the overall performance. In the proposed scheme feature descriptor derived from the EDBTC compressed data stream. Firstly, a color image is decomposed using EDBTC scheme to produce two new image representations, namely color quantizer and bitmap image by using Improved LBG-VQ (ILBG)algorithm. Two image feature descriptors called Color Histogram Feature (CHF), and Bit Pattern Feature(BPF) can be subsequently generated from the EDBTC color quantizer and its corresponding bitmap image respectively without performing the decoding process. The similarity degree between two images is simply measured with the similarity distance score of their feature descriptor. Second, we presented a relevance feedback (RF) framework for effective image retrieval by using a support vector machine (SVM). Effectiveness of EDBTC feature descriptor is quantitatively examined and compared in the RGB color space as well as in HSI color channel. Extensive experiments shows that there is a significant improvement in retrieval performance with the proposed method using SVMRF compared with the retrieval performance without RF.

User community detection via embedding of social network structure and temporal content

Ranking nodes in complex networks based on local structure and improving closeness centrality

Although the concept of Heavenly Mother is empowering for many women, the focus on God as a cisgender, heterosexual couple also limits who can see their own divinity reflected in the stories told about God. First, with Heavenly Mother as the only female divinity, divine expression of womanhood is restricted to motherhood. This excludes many women, including women struggling with infertility, women who do not wish to become mothers, and transgender women who experience motherhood differently than fertile, cisgender women. Second, the focus on Heavenly Father and Heavenly Mother's male-female relationship emphasizes heterosexuality to the point of heteronormativity. Third, the emphasis on gender and sex binaries in the Heavenly Mother/Heavenly Father pairing enshrines cisnormativity1 as divine and excludes identities that do not fit neatly into these binaries. Together, heteronormativity and cisnormativity exclude LGBTQ+ people2 from narratives of godhood. Both the exclusion of women and LGBTQ+ people are serious issues for a theology that claims to be broad and expansive enough to include all of God's diverse children. Some theologians tackle the first problem by adding additional female divinities (like Eve and Mary) to offer divine examples for multiple forms of womanhood, but this approach continues to enshrine cisnormativity. Others try to address the second and third problems by focusing on erasing differences between male and female, such as by creating a genderless god. Still, the creation of a genderless god erases gendered experiences, whether the gendered experiences are those of a transgender or cisgender individual. Claiming that a genderless god is inclusive is parallel to claiming that “colorblindness” solves racial issues. Refusing to acknowledge diversity doesn't mean it doesn't exist or impact people's lives; it simply excludes anything beyond the cultural default from conversation. Both approaches have value, but neither one can solve these issues on its own. Additional embodied female deities are not necessarily queer-inclusive, while a genderless god lacks the intimate understanding of menstruation, childbirth, miscarriage, and more that many women find comforting in an embodied Heavenly Mother. Inclusivity requires acknowledging and celebrating diversity. Whether a single god or a group of additional embodied deities, conceptions of God must be gender-inclusive or gender-encompassing in a theology that includes all God's diverse children.In an attempt to combine these two approaches, I follow religious scholar Caroline Kline's suggested approach of adding nuance to the Heavenly Father/Heavenly Mother pairing by “bringing forward and theologically developing other divine groupings and formations,”3 including a spectrum of genders and sexualities. Given the Mormon belief in apotheosis, there is space within our theology for an extended heavenly family that includes LGBTQ+ gods and a broader representation of womanhood. However, intellectual conversations about theological theories do not easily become part of lived religion. Theological storytelling translates abstract theological theories into concrete, easily visualized examples that can be internalized as beliefs. In order to make this theory accessible and to provide an example of how including LGBTQ+ gods might change our concept of godhood, I offer a short theological story reimagining a queer-inclusive extended heavenly family. Although they may not be the gods most Latter-day Saints are familiar with, these additional figures and groupings are part of our greater heavenly family. Understanding queer stories of godhood expands limited or narrow concepts of divinity to include all of humanity.To be clear, through theological storytelling I seek to find clarity regarding previous, imperfect, and exclusionary constructions of deity, not to create new doctrine from scratch. Teachings of Church leaders are filtered through their personal biases and historical context. Consequently, these teachings are not, and cannot be, objective. In that sense, all the truths that Mormonism claims to teach of God are constructed through and limited by human perception. The process of questioning and exploring alters the limits human biases place on understanding the nature of God, allowing perspectives to shift and uncover previously unseen truths.The doctrine of Heavenly Mother is rooted in the literal interpretations of scripture describing God as a Father and theistic anthropomorphism by leaders and members of The Church of Jesus Christ of Latter-day Saints. If we are children of God the Father, early Church members reasoned, then there must also be a God the Mother. Joseph Smith taught Zina Diantha Huntington Young4 and Eliza R. Snow that they had a Mother in Heaven.5 Other Church leaders have since also taught of the existence of Heavenly Mother, including in official documents such as the 1909 First Presidency statement6 and the 1995 “The Family: A Proclamation to the World.”7Unlike the traditional Christian interpretation of gendered terminology relating to God as metaphorical, Mormons interpret gendered pronouns very literally. Brigham Young taught that all humans were “created . . . in the image of our father and our mother, the image of our God” and indicated that this was consistent with the biblical account of both “male and female” being made in the image of God.8 Thus, Adam was created in the image of Heavenly Father; Eve was created in the image of Heavenly Mother. Additionally, both heavenly parents have “[bodies] of flesh and bone as tangible as man's.”9 According to Mormon understanding, this means that “God the Father is a male with a male's body and God the Mother is a female with a female body.”10 Because “all men and women are in the similitude of” gendered and embodied heavenly parents, Church leaders assume that human bodies are similarly gendered in a binary manner.11Although some Church leaders consider “God” to include both heavenly parents, in practice the word “God” is often understood to refer to God the Father and is accompanied by masculine pronouns.12 For example, the four 2020 general conference talks that mentioned heavenly parents only used that phrase once while using “God,” “Lord,” or “Heavenly Father,” and masculine pronouns throughout the rest of the talk.13 More often, Heavenly Mother is not named but is implicitly included in a conversation focused on God the Father with the phrase “heavenly parents.”14Whether explicitly included in conversations about God or included in the term “heavenly parents,” the focus tends to be on Heavenly Mother's roles as wife or mother, how Heavenly Mother is the ideal every woman should strive to become, and how Heavenly Mother can be used to enforce complementary gender roles.Heavenly Mother is the wife of Heavenly Father and nurturing mother of all humanity. President Boyd K. Packer taught that before birth, each human “lived in a premortal existence as individual spirit children of heavenly parents” and suggested that “in the development of our characters our Heavenly Mother was perhaps particularly nurturing.”15 Similarly, Susa Young Gates taught that “our great heavenly Mother was the greater molder” of Abraham and that she has played similarly nurturing roles since, providing “careful training” and “watchful care” to every human.16 President Spencer W. Kimball taught that Heavenly Mother is “the ultimate in maternal modesty,” then asked, “knowing how profoundly our mortal mothers have shaped us here, do we suppose her influence on us as individuals to be less”?17Heavenly Mother is the “eternal prototype” of womanhood, the ideal that every Mormon woman is expected to become.18 President Russell M. Nelson taught that “as begotten children of heavenly parents” humans are “endowed with the potential to become like them, just as mortal children may become like their mortal parents.”19 Women are taught that they specifically have the potential to develop the traits and attributes of Heavenly Mother. For example, Vaughn J. Featherstone explained that “women are endowed with special traits and attributes that come trailing down through eternity from a divine mother. Young women have special God-given feelings about charity, love, and obedience.”20 Similarly, Glenn L. Pace told women that when they stood before Heavenly Mother they would “see standing directly in front of you your divine nature and destiny.”21 Note that these teachings also exclude men and nonbinary people from being nurturing or inheriting attributes from Heavenly Mother.Church leaders have also repeatedly taught that Heavenly Mother's gendered roles and attributes are complementary to Heavenly Father's and that humans are expected to perform similarly complementary gender roles. According to several Church leaders, neither Heavenly Father nor Heavenly Mother could be complete or could become a god on their own.22 The 1916 First Presidency declaration “The Father and Son” taught that it was only together that heavenly parents could have children or attain exaltation.23 Similarly, Richard G. Scott taught, “In the Lord's plan, it takes two—a man and a woman—to form a whole.” Whether Heavenly Mother and Heavenly Father or a mortal couple, “husband and wife are not two identical halves, but a wondrous, divinely determined combination of complementary capacities and characteristics.”24 Just as Heavenly Father and Heavenly Mother could not become gods alone, human males “may never hope to reach the high destiny marked out for him by the Savior in these encouraging words: ‘Be ye perfect, even as your Father which is in heaven is perfect,’ without woman by his side; for ‘neither is the man without the woman, neither the woman without the man, in the Lord.’”25 According to David A. Bednar, the complementary gendered roles and responsibilities “of both males and females were needed to implement the plan of happiness. Alone, neither the man nor the woman could fulfill the purposes of his or her creation.”26 Performing separate and complementary gender roles is seen as a way for humans to imitate Heavenly Mother and Heavenly Father.There exist three major weaknesses in the current theological conception of Heavenly Mother. First, Heavenly Mother, a singular being representing the potential of all her daughters, reinforces stereotypes of motherhood as the only path to divine womanhood. Second, focusing on Heavenly Mother in the context of her marital relationship with Heavenly Father enforces binaries that exclude non-heterosexual relationships from potential godhood. Third, because narratives about Heavenly Mother's and Heavenly Father's gendered embodiment promotes cisnormativity, transgender, nonbinary, and intersex individuals are excluded from potential godhood.In Heavenly Mother, women are given one example of female divinity. The writings and speeches of official Church leaders portray Heavenly Mother as a pedestalized, silent, childbearing partner to Heavenly Father and nurturing mother to all humanity. This framework has troubling implications for women who do not wish to or cannot have children. As Blaire Ostler observes, “The inherent nature of Heavenly Mother implies all women would desire eternal motherhood. In this sense, motherhood becomes the gatekeeper of a woman's godly potential.”27 Because narratives about Heavenly Mother equate motherhood with womanhood and female godhood, the only avenue toward divinity for women is through motherhood. In contrast, men have God the Father and Jesus, giving them two examples of male divinity, Father and Son. But women have only Heavenly Mother, a God described and named in terms of motherhood. Within this theological conception of womanhood, women who are not mothers are excluded from seeing themselves in God.Pairing Heavenly Mother and Heavenly Father as a husband and wife who could only become gods as a couple suggests that heterosexuality is essential to godhood. This view of heterosexuality is based on 1 Corinthians 11:11, which states “Neither is the man without the woman, neither the woman without the man, in the Lord,” and teachings of Church authorities. Extrapolating from his belief that God is Heavenly Father and Heavenly Mother together, Erastus Snow taught, “There can be no God except he is composed of the man and woman united, and there is not in all the eternities that exist, or ever will be a God in any other way. We may never hope to attain unto the eternal power and the Godhead upon any other principle . . . [than] this Godhead composing two parts, male and female.”28 This teaching was later affirmed by other Church authorities, including Hugh B. Brown, James E. Talmage, Melvin J. Ballard, and Bruce R. McConkie.29 If Heavenly Father and Heavenly Mother became gods in part through a heterosexual relationship, can non-heterosexual individuals also become gods? Because focusing on Heavenly Mother in the context of a male-female partnership shifts narratives about God from that of an individual to that of a heterosexual couple, this narrative enforces beliefs that heterosexuality is a prerequisite of godhood. Consequently, Heavenly Mother's heterosexual relationship is used to exclude non-heterosexual individuals and couples from potential godhood.The narrative of Heavenly Mother's and Heavenly Father's gendered embodiment is used to promote cisnormativity through a process called “cisgendering reality.” This cisgendering of reality, in turn, excludes non-cisgender individuals from potential godhood. The term “cisgendering reality” is defined as “the process whereby religious leaders and members socially construct and maintain cisnormative interpretations of the world through their ongoing teachings, rituals, and other faith-related activities,” such as by erasing, marking, or punishing transgender existence.30 Most contemporary religious cosmologies and theologies, including Mormonism, are “devoid of and ignore transgender existence. Rather than describing our world, they breathe life into an imagined world entirely composed of cisgender people” even though transgender people exist in Mormonism and have existed throughout human history.31 They are similarly devoid of nonbinary, intersex, and gender-fluid individuals. By ignoring gender variance to create and enforce a binary male/female view of God and God's children, religious narratives cisgender reality and “provide the symbolic material necessary” to judge “what is and is not acceptable to God.”32Cisgendering reality within Mormonism is specifically associated with narratives asserting that only male and female beings exist, that God created men and women to occupy distinctly separate and complementary roles and responsibilities, and that any empirical realities that do not match these storylines should be rejected. The Church teaches that, as the literal, embodied spirit children of gendered and embodied heavenly parents, humanity consists of people who are either a “male with a male body” or a “female with a female body.” But this ignores the existence and experiences of intersex, nonbinary, gender-fluid, and transgender individuals throughout history. If all humans are made in the image of God, that includes intersex, nonbinary, gender-fluid, and transgender humans. Individuals are also expected to perform complementary gender roles based on their gender as assigned at birth—women are expected to become mothers (like Heavenly Mother) while men are expected to “preside, provide [for], and protect” their family.33 When Heavenly Mother is added to discussions of Heavenly Father in order to “emphasize male and female distinctions without any mention of other potentially moral options and define gender variance of any kind as an assault on the sanctity of God's plans,” the result is the cisgendering of reality through the rejection of the empirical evidence and the lived experiences of gender-nonconforming individuals.34 As philosophy professor Kelli D. Potter points out, the “idea of a natural or inherent binary sexual difference in LDS discourse makes a legible ‘sex’ the prerequisite to personhood,” meaning that non-cisgender individuals are “illegible as children of God [with] divine potentials.”35 Using Heavenly Mother's embodiment to cisgender reality withholds the potential of godhood from transgender, nonbinary, intersex, and gender-fluid individuals.Mary Daly, a feminist philosopher and theologian, once said, “If God is male, then male is God.”36 I would argue that it is also true that if God is heterosexual, then heterosexual is God, and if God is cisgender, then cisgender is God. The current conception of the feminine divine as a single being who is revered in the context of her relationships as part of a cisgender, heterosexual couple excludes the LGBTQ+ community from godhood unless they eternally perform a cisgender, heterosexual relationship.Many Mormon studies scholars and theologians have sought to address these three major weaknesses in the current theological conception of Heavenly Mother. Their approaches include exploring non-biological reproduction and multiplicity of passageways, reintroducing kinship sealings, and adding additional female divine beings to our doctrinal pantheon. Scholars outside of Mormonism have also developed theology that expands godhood by feminizing the Holy Spirit or queering the Godhead.Taylor Petrey criticizes feminist theological writings about Heavenly Mother in “Rethinking Mormonism's Heavenly Mother” because they promote gender essentialism, reduce all women to one female god, reinforce binaries, and idealize heterosexuality.37 Petrey argues that expanding the pantheon of female deities cannot solve the problems he outlined because additional female figures only continue to reinforce gender binaries. Instead, he suggests multiplicity to create passageways between male and female in order to expand the concept of God beyond binaries and examines the gender transgressiveness of Jesus.38 While I agree with Petrey that the concept of God should extend beyond binaries, I also recognize that some women benefit from worshipping a God who intimately understands biological processes like menstruation, miscarriage, pregnancy, and menopause. Embodied representation of diverse identities and experiences is essential to developing an inclusive theology.In response to Taylor Petrey's article, religious studies professor Caroline Kline observes, “How deity is constructed has implications for our own eternal futures. If God is a married heterosexual couple, then how can we create theological space for LGBTQ people in heaven? How can we find theological room for LGBTQ people to form eternal partnerships with those of their choice and act as partnered Gods to enable new generations of humans to grow and progress and reach their eternal destinies?”39 I would add, if God is cisgender, how can we create theological space for transgender, intersex, and nonbinary people in heaven? How can we embrace their existence and celebrate it as sacred and divine? Noting the importance of an embodied female God to many women, Kline suggests that perhaps future theological work will “retain Heavenly Mother as equal to Heavenly Father, but nuance this male/female pairing by bringing forward and theologically developing other divine groupings and scholars have other feminine groupings or However, these additional female deities reinforce traditional beliefs about gender and that exclude the LGBTQ+ community from godhood unless they perform cisgender expand the Mormon concept of female divinity beyond Heavenly Mother, has suggested a female of Mother, and Holy as as a of female divine figures including the and Other including have also the Holy as Although these theological writings do not divinity to a heterosexual couple, they explicitly expand the concept of God to include queer individuals or additional female divinities are either (like and the Holy or are based on biblical characters like Eve and because of the ongoing cisgendering of reality, they are to be cisgender, meaning that they do not make divinity more inclusive for nonbinary, intersex, transgender, and gender-fluid individuals. In order to be queer-inclusive, additional embodied deities must be explicitly non-cisgender or outside of Mormon studies have expanding divinity through queering the For example, and of Jesus as a In Christ as a a transgender and as a and him from the Jesus In the story of a transgender Jesus who is in relationships with both the and and also the as a of these and expands divinity to include in there is space within Mormon and theology to include Mormon teachings about gender and have than teachings about gender include that each individual their gender before birth, that gender would be and that each gender was assigned by According to contemporary teachings, gender is essential of individual and eternal and gender as gender to refer to biological gender or gender expression throughout Church The meaning of the nature of gender is similarly According to Blaire not mean or means or perhaps and to exist in Mormon theology is to be in a of change or Some might even it eternal Thus, the teaching that gender is eternal not mean that gender is Kelli D. Potter similarly argues that “the Mormon emphasis on divine and human embodiment can be for nonbinary transgender individuals because male and female is a of and sex and gender can be to change to the nature of Given the multiple of both and within Mormon it is to gender as both nonbinary and teachings about relationships and have including then the of sex to then expanding it to include and of sexual were acceptable in and a for the of As Kelli D. Potter Mormons are not by their theology to and they are their theology to queer and Thus, though queer people and relationships may not be explicitly the historical of teachings about gender and room for in Mormon future shift the Church could make to be more inclusive is who and relationships can be in the In Blaire Ostler a way to include or not, cisgender or not, or godhood through a of queer on her of early and Joseph to married women, Ostler argues that could be for relationships of or This of queer can include for an of and Ostler points out that “the family is more than just one and is and the generations of who before you or is not just a cisgender, heterosexual I see no our heavenly family would not be just as expansive and a Mormon Taylor Petrey points out our theology may have space for the queer including in the of reproduction to biological the historical practice of as and the of eternal According to Mormon discourse between and sexual the but the As a relationships are excluded as a of Mormon LGBTQ+ heterosexuality is within Mormonism as an eternal male-female relationship, Petrey in terms of relationships than only and to and heterosexual relationships equal Petrey suggests the that relationships may be the of as heterosexual Kline and I not to Heavenly Mother because I see in an embodied female God who is an equal partner to a male God. as a queer woman, I also see the for a more theology that beyond the additional female divine figures Thus, I follow Kline's to theologically develop other divine groupings and while focusing on relationships like I follow example to a family based on relationships of or relationships that are not limited to only cisgender, heterosexual gender and are of an makes them who they their of or If queer people were to be from their queer to we would no be I the that gender is an essential of an eternal existence and assume that is similarly I the gender binary and . . . that being male and female is a of with being in a way to biological Thus, in this of godhood, I assume that gender and both exist on and that an gender and may be than theological for a inclusive heavenly family is apotheosis, or the that an individual can become a god. has taught by multiple of The Church of Jesus Christ of Latter-day with Joseph Smith and on with leaders, though it is described as Smith taught on several that as literal children of God each human has the potential to godhood. In Joseph Smith and a the including that those who are on become even the of God” in the Joseph Smith taught more about in a as the that explained his beliefs on the nature of God and on to become God, Smith said, once was a man like one of us and that God the Father of us once on an the as Jesus Christ in the flesh and like in the Smith the have to how to make Gods in order to and be and to God, the as all Gods have from a to a great from a to from to the of the from to Thus, to Joseph our God was once a mortal on an like we are and our God is one of many gods who have lived mortal as part of their eternal Mormon have also taught Snow the man God once as God man may Joseph Smith more explicitly described the of the extended heavenly family in God's father through a of even as he through and as we all are Father in to the had a Father, and since there has a of this kind through all each Father had a Heavenly Father has a a a and each of a mortal to godhood. our Heavenly Mother also has family members and who their own mortal before Church leaders about in terms of and ongoing to a future in which humans have become like God and as God A part of the of

In content-based visual object retrieval, image representation is one of the fundamental issues in improving retrieval performance. Existing works adopt either local SIFT-like features or holistic features, and may suffer sensitivity to noise or poor discrimination power. In this article, we propose a compact representation for scalable object retrieval from few generic object regions. The regions are identified with a general object detector and are described with a fusion of learning-based features and aggregated SIFT features. Further, we compress feature representation in large-scale image retrieval scenarios. We evaluate the performance of the proposed method on two public ground-truth datasets, with promising results. Experimental results on a million-scale image database demonstrate superior retrieval accuracy with efficiency gain in both computation and memory usage.

Remote sensing image retrieval (RSIR) is the process of ranking database images depending on the degree of similarity compared to the query image. As the complexity of RSIR increases due to the diversity in shooting range, angle, and location of remote sensors, there is an increasing demand for methods to address these issues and improve retrieval performance. In this work, we introduce a novel method for retrieving aerial images by merging group convolution with attention mechanism and metric learning, resulting in robustness to rotational variations. For refinement and emphasis on important features, we applied channel attention in each group convolution stage. By utilizing the characteristics of group convolution and channel-wise attention, it is possible to acknowledge the equality among rotated but identically located images. The training procedure has two main steps: (i) training the network with Aerial Image Dataset (AID) for classification, (ii) fine-tuning the network with triplet-loss for retrieval with Google Earth South Korea and NWPU-RESISC45 datasets. Results show that the proposed method performance exceeds other state-of-the-art retrieval methods in both rotated and original environments. Furthermore, we utilize class activation maps (CAM) to visualize the distinct difference of main features between our method and baseline, resulting in better adaptability in rotated environments.

In Cross-Language Information Retrieval (CLIR) process, the translation effects have a direct impact o n the accuracy of follow-up retrieval results. In diction ary-based approach, we are dealing with the words t hat have more than one meaning which can decrease the retrieval performance if the query translation retur n an incorrect translations. These issues need to be ove rcome using efficient technique. In this study we p roposed a Cross-Language Information Retrieval (CLIR) method based on domain ontology using Quran concepts for disambiguating translation of the query and to improve the dictionary-based query translation. For experimentation, we use Quran ontology written in E nglish and Malay languages as a bilingual parallelcorpora and Quran concepts as a resource for cross- language query translation along with dictionary-ba sed translation. For evaluation, we measure the perform ance of three IR systems. IR 1 is natural language query IR, IR 2 is natural language query CLIR based on dictionary (as a Baseline) and IR 3 is the retrieval of this research proposed method using Mean Average Precision (MAP) and average precision at 11 points of recall. The experimental result shows that our prop osed method brings significant improvement in retri eval accuracy for English document collections, but defi cient for Malay document collections. The proposed CLIR method can obtain query expansion effect and improve retrieval performance in certain language.

In the study of cloud computing and its applications, security has been regarded as one of the greatest problems in the development of cloud computing. Therefore, the study and prevention of computer virus in cloud computing infrastructure becomes practically significant for cloud security. Based on the characteristics of the rapid spread of computer viruses, when a community which is composed by cloud nodes has a higher influence in the cloud-based network, it has a greater potential hazard if there are some viruses lurking in the community. Therefore, it's necessary to find the influential community for virus prevention in cloud infrastructure. To evaluate cross-community influence, this paper proposes a novel method that consists of two components: (1) the Mutual Evaluation Learning (MEL) model for evaluating the pairwise influence between two nodes (clients, servers) and (2) a cross-community influence ranking algorithm (CCIR) designed to quantify the influential strength of each cross-community based on MEL and PageRank. Empirical studies on numerous real networks demonstrate that the proposed method can adapt to different networking scenarios and can reasonably and effectively reflect the distribution of community influence.

ABSTRACTThis article presents an algorithm to determine the relevancy of hanging pages in the link-structure-based ranking algorithms. Recently, hanging pages have become major obstacles in web information retrieval (IR). As an increasing number of meaningful hanging pages appear on the Web, their relevancy has to be determined according to the query term in order to make the search engine result pages fair and relevant. Exclusion of these pages in ranking calculation can give biased/inconsistent results, but inclusion of these pages will reduce the speed significantly. Most of the IR ranking algorithms exclude the hanging pages. But there are relevant and important hanging pages on the Web, and they cannot be ignored. In our proposed method, we use anchor text to determine the hanging relevancy, and we use stability analysis to show that rank results are consistent before and after altering the link structure.

Due to over-abundant information on the Web, information filtering becomes a key task for online users to obtain relevant suggestions and how to extract the most related item is always a key topic for researchers in various fields. In this paper, we adopt tools used to analyze complex networks to evaluate user reputation and item quality. In our proposed Accumulative Time Based Ranking (ATR) algorithm, we take into account the growth record of the network to identify the evolution of the reputation of users and the quality of items, by incorporating two behavior weighting factors which can capture the hidden facts on reputation and quality dynamics for each user and item respectively. Our proposed ATR algorithm mainly combines the iterative approach to rank user reputation and item quality with temporal dependence compared with other reputation evaluation methods. We show that our algorithm outperforms other benchmark ranking algorithms in terms of precision and robustness on empirical datasets from various online retailers and the citation datasets among research publications. Therefore, our proposed method has the capability to effectively evaluate user reputation and item quality.

BackgroundDealing with high dimensional markers, such as gene expression data obtained using microarray chip technology or genomics studies, is a key challenge because the numbers of features greatly exceeds the number of biological samples. After selecting biologically relevant genes, how to summarize the expression of selected genes and then further build predicted model is an important issue in medical applications. One intuitive method of addressing this challenge assigns different weights to different features, subsequently combining this information into a single score, named the compound covariate. Investigators commonly employ this score to assess whether an association exists between the compound covariate and clinical outcomes adjusted for baseline covariates. However, we found that some clinical papers concerned with such analysis report bias p-values based on flawed compound covariate in their training data set.ResultsWe correct this flaw in the analysis and we also propose treating the compound score as a random covariate, to achieve more appropriate results and significantly improve study power for survival outcomes. With this proposed method, we thoroughly assess the performance of two commonly used estimated gene weights through simulation studies. When the sample size is 100, and censoring rates are 50%, 30%, and 10%, power is increased by 10.6%, 3.5%, and 0.4%, respectively, by treating the compound score as a random covariate rather than a fixed covariate. Finally, we assess our proposed method using two publicly available microarray data sets.ConclusionIn this article, we correct this flaw in the analysis and the propose method, treating the compound score as a random covariate, can achieve more appropriate results and improve study power for survival outcomes.

As one of the important vital features of the human body, the acquisition of a speech signal plays an important role in human–computer interaction. In this study, voice sounds are gathered and identified using Doppler radar. The skin on the neck vibrates when a person speaks, which causes the vocal cords to vibrate as well. The vibration signal received by the radar will produce a unique micro-Doppler signal according to words with different pronunciations. Following the conversion of these signals into micro-Doppler feature maps, these speech signal maps are categorized and identified. The speech recognition method used in this paper is on neural networks. CNN convolutional neural networks have a lower generalization and accuracy when there are insufficient training samples and sample extraction bias, and the training model is not suitable for use on mobile terminals. MobileViT is a lightweight transformers-based model that can be used for image classification tasks. MobileViT uses a lightweight attention mechanism to extract features with a faster inference speed and smaller model size while ensuring a higher accuracy. Our proposed method does not require large-scale data collection, which is beneficial for different users. In addition, the learning speed is relatively fast, with an accuracy of 99.5%.

Link spammers are constantly seeking new methods and strategies to deceive the search engine ranking algorithms. The search engines need to come up with new methods and approaches to challenge the link spammers and to maintain the integrity of the ranking algorithms. In this paper, we proposed a methodology to detect link spam contributed by zero-out link or dangling pages. We randomly selected a target page from live web pages, induced link spam according to our proposed methodology, and applied our algorithm to detect the link spam. The detail results from amazon.com pages showed that there was a considerable improvement in their PageRank after the link spam was induced; our proposed method detected the link spam by using eigenvectors and eigenvalues.

Recognition of green apples based on fuzzy set theory and manifold ranking algorithm

Bag of Features (BoF) has been successfully exploited in content-based image retrieval for several years. Due to its performance and popularity, several extensions have been proposed that involve feature description, dictionary building, feature encoding and post-query process, etc. This paper proposes a dynamically weighting scheme for BoF-based image retrieval based on feedback. It involves two contributions: (i) analyzing the statistical distribution characteristic of similar BoF representations and (ii) computing weights dynamically based on the feedback obtained from different initial query results. We quantitatively evaluate the proposed method on two different databases. Experiments confirm that the proposed weighting scheme has better performance than the baseline of BoF-based image retrieval systems. Meanwhile, the results demonstrate the effectiveness of the weighting scheme in terms of the precision of top-N returned images.