handle: 10261/351739
El proyecto XSCAPE, financiado con fondos europeos, reúne a un equipo de arqueólogos, científicos de la visión y filósofos cognitivos para explorar si los mundos que construimos alteran nuestra propia mente y la forma en que procesamos la información. El equipo financiado por el Consejo Europeo de Investigación estudia si nuestros edificios, carreteras y artefactos cambian los patrones de pensamiento y atención. El equipo del proyecto, que tiene previsto realizar una serie de más de cuarenta estudios de casos globales, utiliza un conjunto de materiales —de diferentes culturas y entornos antiguos y nuevos— para explorar los cambios cognitivos impulsados por la materialidad. XSCAPE utiliza una nueva metodología sinérgica que combina múltiples estudios de casos del mundo real con la neurociencia visual más reciente y simulaciones simples basadas en agentes. Narradora: Regina Zaghi-Lara; Miembros del equipo XSCAPE: Arturo José Valiño, Alba Fernández-Pestonit; Fotografías: María Silva-Gago, Regina Zaghi-Lara; Realización y edición de vídeo: Rubén Vuelta-Santín; Dirección y guión: Regina Zaghi-Lara; Corrección de guion y supervisión: Alba Fernández-Pestonit, Márcia L Hattori. Peer reviewed
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doi: 10.17613/gyf3-h383
Curatorial note from Digital Pedagogy in the Humanities: In this video, visiting fellow Chris Jones describes the Field School in Digital Humanities, offered in 2015, where students visited two medieval parish churches in Surrey containing historical objects that Jones was digitizing: a 1615 King James Bible and various medieval wall paintings. The field school’s aim was to investigate which digitizing technologies are appropriate for the artifacts. The video’s pedagogical use lies in its advocacy for site-specific research, or assessing historical artifacts in the sites they would have been originally experienced in order to understand their social and material significance. High-resolution digital photos, for instance, distort the original experience of viewing the wall paintings by candlelight and the censorship of the images during the medieval period. The video thus considers the adequacy of digital photography and videography as documentary tools, suggesting the need for contextualization through other media. It also demonstrates the need for site-specific sensitivity in digital fieldwork.
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A panel in Cambridge on 'Personal Histories in Archaeological Theory and Method' chaired by Dr. Kate Pretty
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Interview of Sir Keith Thomas - on his life and work
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As a test for the possible film series, Alan Macfarlane and Mark Turin discuss the role and effects of glass in history.
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The current video presents a brief How to use Stylo, a WYSIWYM (What You See Is What You Mean) text editor for writing and editing scientific articles in the social sciences and humanities. Stylo is available online for free at this address: https://stylo.huma-num.fr Stylo is designed by the Canada Research Chair on Digital textualities of the Université de Montréal, and the company PiNinja, with the support of Érudit, and Huma-Num.
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doi: 10.17863/cam.42653
Mergen says that of all schools of Buddhism, Gelug was the most open to the masses. Whilst other schools, which were more closed, did not send out missionaries, Gelug pursued this line of activity. Despite being like this, Gelug also comprises of esotericism and secret tantric practices. The Oirats played an important role in the establishment of the Gelug tradition. Gushi Khan’s campaign, the creation of the Kokonor Khanate and the creation of a theocratic state in Tibet itself – these are all the contribution of the Oirats. The Oirats were also first among the Mongolian peoples to adopt Buddhism. In addition, the Kalmyks were instrumental in spreading Buddhism in modern Europe and the United States. There are many hypotheses about when Buddhism spread among the Oirats. Some scholars say that it was during Chingis Khan, others take it further back to the pre-Chingis period, and yet there are scholars who contend that Buddhism began to spread in the 17th century. At present, there are no historical sources to verify any of these theories. Before adopting Gelug, various Mongolian tribes practiced other Buddhist traditions. The question of why Mongolian tribes chose Gelug can be explained partly by the fact that Altan Khan of Mongolia had personal contact with the Dalai Lama III, head of the Gelug school. Born in the 15th century, Gelug spread among the Mongols in the 16th century. Why was Gelug so popular among the Oirats? In Mergen’s view, this school’s lavish ceremonies involving large numbers of monks might have attracted the Oirats. To this should be added Buddha’s prediction that his religion would spread to the north. There could be geographical factors as well added to this explanation. Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwin
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doi: 10.17613/cgqj-mt90
This video provides a demonstration of the process of creating a GitHub repository via the command line.
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This contribution reports on the collaborative effort of building an open access multilingual corpus of European novels published 1840-1920 (the European Literary Text Collection - ELTeC) within the COST Action "Distant Reading for European Literary History" (COST Action CA16204). Working at the intersection of many languages and cultures, we address practical and technical aspects of corpus design based on a theoretical discussion of pluri-cultural computational modeling of literature. In the corpus design, we adopt a metadata-based approach that allows for representing the diversity of novels published 1840-1920 across Europe. Our sampling and balancing criteria use metadata including publication date, text length, reprint counts and authors’ gender, and we deliberately focus on inclusion of non-canonical novels. While one overarching goal of the project is the distant reading of European novels, this contribution puts its main focus on the theoretical and technical dimensions of corpus creation.
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Seventeen lectures on the 'Invention of the Modern World' delivered at the Tsinghua Academy of Chinese Learning, Tsinghua University, Beijing by Alan Macfarlane in March-April 2007
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handle: 10261/351739
El proyecto XSCAPE, financiado con fondos europeos, reúne a un equipo de arqueólogos, científicos de la visión y filósofos cognitivos para explorar si los mundos que construimos alteran nuestra propia mente y la forma en que procesamos la información. El equipo financiado por el Consejo Europeo de Investigación estudia si nuestros edificios, carreteras y artefactos cambian los patrones de pensamiento y atención. El equipo del proyecto, que tiene previsto realizar una serie de más de cuarenta estudios de casos globales, utiliza un conjunto de materiales —de diferentes culturas y entornos antiguos y nuevos— para explorar los cambios cognitivos impulsados por la materialidad. XSCAPE utiliza una nueva metodología sinérgica que combina múltiples estudios de casos del mundo real con la neurociencia visual más reciente y simulaciones simples basadas en agentes. Narradora: Regina Zaghi-Lara; Miembros del equipo XSCAPE: Arturo José Valiño, Alba Fernández-Pestonit; Fotografías: María Silva-Gago, Regina Zaghi-Lara; Realización y edición de vídeo: Rubén Vuelta-Santín; Dirección y guión: Regina Zaghi-Lara; Corrección de guion y supervisión: Alba Fernández-Pestonit, Márcia L Hattori. Peer reviewed
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doi: 10.17613/gyf3-h383
Curatorial note from Digital Pedagogy in the Humanities: In this video, visiting fellow Chris Jones describes the Field School in Digital Humanities, offered in 2015, where students visited two medieval parish churches in Surrey containing historical objects that Jones was digitizing: a 1615 King James Bible and various medieval wall paintings. The field school’s aim was to investigate which digitizing technologies are appropriate for the artifacts. The video’s pedagogical use lies in its advocacy for site-specific research, or assessing historical artifacts in the sites they would have been originally experienced in order to understand their social and material significance. High-resolution digital photos, for instance, distort the original experience of viewing the wall paintings by candlelight and the censorship of the images during the medieval period. The video thus considers the adequacy of digital photography and videography as documentary tools, suggesting the need for contextualization through other media. It also demonstrates the need for site-specific sensitivity in digital fieldwork.
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citations | 0 | |
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A panel in Cambridge on 'Personal Histories in Archaeological Theory and Method' chaired by Dr. Kate Pretty
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Interview of Sir Keith Thomas - on his life and work
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As a test for the possible film series, Alan Macfarlane and Mark Turin discuss the role and effects of glass in history.
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The current video presents a brief How to use Stylo, a WYSIWYM (What You See Is What You Mean) text editor for writing and editing scientific articles in the social sciences and humanities. Stylo is available online for free at this address: https://stylo.huma-num.fr Stylo is designed by the Canada Research Chair on Digital textualities of the Université de Montréal, and the company PiNinja, with the support of Érudit, and Huma-Num.
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doi: 10.17863/cam.42653
Mergen says that of all schools of Buddhism, Gelug was the most open to the masses. Whilst other schools, which were more closed, did not send out missionaries, Gelug pursued this line of activity. Despite being like this, Gelug also comprises of esotericism and secret tantric practices. The Oirats played an important role in the establishment of the Gelug tradition. Gushi Khan’s campaign, the creation of the Kokonor Khanate and the creation of a theocratic state in Tibet itself – these are all the contribution of the Oirats. The Oirats were also first among the Mongolian peoples to adopt Buddhism. In addition, the Kalmyks were instrumental in spreading Buddhism in modern Europe and the United States. There are many hypotheses about when Buddhism spread among the Oirats. Some scholars say that it was during Chingis Khan, others take it further back to the pre-Chingis period, and yet there are scholars who contend that Buddhism began to spread in the 17th century. At present, there are no historical sources to verify any of these theories. Before adopting Gelug, various Mongolian tribes practiced other Buddhist traditions. The question of why Mongolian tribes chose Gelug can be explained partly by the fact that Altan Khan of Mongolia had personal contact with the Dalai Lama III, head of the Gelug school. Born in the 15th century, Gelug spread among the Mongols in the 16th century. Why was Gelug so popular among the Oirats? In Mergen’s view, this school’s lavish ceremonies involving large numbers of monks might have attracted the Oirats. To this should be added Buddha’s prediction that his religion would spread to the north. There could be geographical factors as well added to this explanation. Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwin