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[ES] Películas que resumen las campañas realizadas en el marco de los proyectos hispano-argetinos de investigación etnoarqueológica en Tierra del Fuego. Agencias financiadoras: CSIC, CONICET, Ministerio de Educación y Ciencia (España) y Ministerio de Cultura (España). [EN] Videos about the field campaings in Tierra del Fuego Peer reviewed

Películas de la crónica de los trabajos de campo del proyecto de la UE "Marine resources at the Beagle Channel prior to the industrial explotation: an archaeological evaluation" y las conclusiones sobre el cambio global en el litoral del Canal Beagle. Agencias financiadoras: UE, CSIC, CONICET, Ministerio de Educación y Ciencia (España) y Ministerio de Cultura (España). Peer reviewed

The video recording of the presentation is available here: https://youtu.be/mtkFR5fVtkM The end of the 19th and early 20th centuries saw great archaeological activity in Egypt, a period that came to be known as the ‘Golden Age’ of Egyptology. Our digital project began in 2010 with the unpublished diaries of Mrs. Emma B. Andrews, who traveled the Nile for over two decades between 1889 and 1914, and whose work is an important yet underutilized resource for the history of this time. Her writing provides a detailed record of excavation often lacking in contemporary publications, while also giving an overview of the social, geographical and political history of Egypt at the time within the broader context of history of archaeology and Egyptology, gender studies and the social, cultural and political history of the Victorian era. The objective of our project work is to transcribe, encode and publish open digital editions of this primary source material for scholarly and public audiences. Since the beginning, undergraduate and graduate student interns have contributed to the project output. This past year has been challenging with the pivot to online learning, but we have successfully reinvented the internship as a fully virtual experience, and this Winter Quarter 2021 we have 15 students in the team. This digital demonstration will showcase our virtual project workflow, including our project’s Historical Markup Tool which automates the process of TEI encoding and named entity recognition in our primary source texts. The output forms the basis of digital editions of the diaries created in TEI Publisher, which the demo will also showcase.

Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwin

Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwin

Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwin

Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwin

The Torghut cultural artefacts exhibition in the museum of Hejing county is the focus of this video. The Torghut tangible cultural heritage is displayed on the second floor of the museum. At the entrance of the museum one can find animal branding irons in different shapes. These were used by 44 Torghut sums in Bayangol before the Chinese Communist Party took over power in 1949. Today, however, some families still use them. Among the items on display are wooden tanks and boxes for foods, trinkets from the former Torghut Royal Palace (Höh Yaman, or Blue Palace), a Torghut yurt filled with essential tools. Among different seasonal dresses on display, one can see a special dress, which was a gift sent from the Republic of Kalmykia to Subsun, the last princess of the Torghuts. Local brand products are displayed on the other side of the museum: Ubashi wine, Donggui wine (Return to the East wine), Arshat (natural spring), Khaidagingol wine (Kaidag river wine), Baatar wine (hero wine), Bayanbor milk wine, dried meat and cereal foods, etc. Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwin

This video contains some interesting details about the history of the Ejine Torghuts. After their settlement in Ejine almost 300 years ago, Torghut nobles took wives mostly from the Halh Mongols. Yonghong says that although traditional Torghut clothes have been preserved very well, the Torghuts in Ejine have lost many of their culture, for instance, the Jangar epic and the Savardan dance. Torghuts used to herd horses, cattle and sheep, but today camels and goats predominate. In everyday life, once can see some differences between the Torghuts and the Halh. The Torghut yurt, for example, is taller than the Halh version. The Torghuts are mostly Buddhist, though some also believe in shamanism. There are three monasteries in Ejine: Dashchoilin, Janchinamjil, and Dambadarjia, the last of which being a Halh monastery built in the 1930s. Today, lamas can marry and have children, and they live in their own homes, only coming to monasteries for chanting on certain days. Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwin

Sanjiin Khand is an urtiin duu singer and deputy head of the Ejine Torghut Urtiin Duu Association. She says that her father often sang in the toorai (diversifolious poplar) forest of Ejine when he herded sheep and locals called him toorain duuchin. Her mother was also an urtiin duu singer who learned singing from Boov who was once the official urtiin duu singer of Prince Lhavangjav. Kand remembers her mother as someone who could sing for three nights and nights without repeating, and she helped her mother record about 100 songs which will be published soon. She regrets, however, that she only remembers 3 of the 13 special songs her mother liked to sing that praise Ejine Torghuts' thirteen light bay (13 heer) horses, which is a great cultural loss. The Ejine Urtiin Duu Association was established in 2002 as a branch of the Alasha League Urtiin Duu Association. Since its establishment, the Association published a series of Alsha folksong books. In 2012, the Ejine branch officially became an independent urtiin duu association in Ejine with about 100 members who were predominantly local elders. The new association has since been organising local Torghut urtiin duu singers to participate in the competitions in Alsha League and the Inner Mongolia Autonomous Region. And Kand also keeps in touch with other Torghut singers in Xinjiang through Wechat. The association periodically teaches in primary schools in Ejine. Despite these successes, Kand has some worries as well. She is concerned that the younger generations now find the Torghut urtiin duu melodies too long and too difficult to sing, and they are more attracted to Halh Mongolian short songs.Kand sang three songs in this interview. The first song is called Shar Talin Burgas (Bushes in Shar Tal) which she believes was composed in Shar Tal where Ejine Torghuts temporarily lived before settling in Ejine. In her view, the song expresses the Torghuts’ aspiration to return to Kalmykia as soon as possible. The second one is Ejine Tuuliin Us, which sings about the Ejine river, the Bayanbogd mountains and Torghut leaders. Composed after their settlement in Ejine, the song celebrates their comfortable life along the Ejine river. The last one is Örgön Ih Ijil Zai, which she learned from her mother. She says this song was composed when the Torghuts were still in the Volga region. Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwin