Nearly a decade’s worth of ethnographic fieldwork led to production of Tea and Solidarity: Tamil Women and Work in Postwar Sri Lanka by Mythri Jegathesan (2019). Given that this week’s theme is on “Finding and Showing Patterns in your Research”, I find it inspiring how Jegathesan ties together so many years of fieldwork and engagement with Tamil women and domestic-agricultural-economic laborers in Sri Lanka into such a carefully crafted piece of work. I began thinking about some of the themes of engaging in ethnographic fieldwork, such as participant observation and interviews, how in a multilingual, postar, postcolonial context like Sri Lanka one has to not only translate the words and dialogue of everyday conversation but the very multifaceted meanings and histories behind language, discourse, and words such as “durai” and “coolie”, which are both so deeply-rooted in British colonialism and slavery but simultaneously reappropriated and reemployed in sometimes new and sometimes similar contexts. After reading Jegathesan as well as the other ethnographies throughout the semester, particularly in multilingual or non-English contexts, what are some techniques that ethnographers use to translate language and context in their work for a general (or at the very least general academic) audience? How do ethnographers simultaneously reflect their work in a specific locale, such as Sri Lanka, while also drawing larger connections (e.g. “inherited dispossession”) between different geographic and similar historic regions, such as the British-occupied West Indies, Africa, Polynesia, and South Asia?