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Though the dynamics of immigrant family life has gained attention from scholars, little is known about the younger generation, often considered \"invisible.\"Translating Childhoods, a unique contribution to the study of immigrant youth, brings children to the forefront by exploring the \"work\" they perform as language and culture brokers, and the impact of this largely unseen contribution. Skilled in two vernaculars, children shoulder basic and more complicated verbal exchanges for non-English speaking adults. Readers hear, through children's own words, what it means be \"in the middle\" or the \"keys to communication\" that adults otherwise would lack. Drawing from ethnographic data and research in three immigrant communities, Marjorie Faulstich Orellana's study expands the definition of child labor by assessing children's roles as translators as part of a cost equation in an era of global restructuring and considers how sociocultural learning and development is shaped as a result of children's contributions as translators.

In ethnographic research, data collected through surveys, interviews, or questionnaires in the fields of sociology and anthropology often appear in diverse forms and languages. Building a powerful database system to store and process such data, as well as making good and efficient queries, is very challenging. This paper extensively investigates modern database technology to find out what the best technologies to store these varied and heterogeneous datasets are. The study examines several database categories: traditional relational databases, the NoSQL family of key-value databases, graph databases, document databases, object-oriented databases and vector databases, crucial for the latest artificial intelligence solutions. The research proves that when it comes to field data, the NoSQL lineup is the most appropriate, especially document and graph databases. Simplicity and flexibility found in document databases and advanced ability to deal with complex queries and rich data relationships attainable with graph databases make these two types of NoSQL databases the ideal choice if a large amount of data has to be processed. Advancements in vector databases that embed custom metadata offer new possibilities for detailed analysis and retrieval. However, converting contents into vector data remains challenging, especially in regions with unique oral traditions and languages. Constructing such databases is labor-intensive and requires domain experts to define metadata and relationships, posing a significant burden for research teams with extensive data collections. To this end, this paper proposes using Generative AI (GenAI) to help in the data-transformation process, a recommendation that is supported by testing where GenAI has proven itself a strong supplement to document and graph databases. It also discusses two methods of vector database support that are currently viable, although each has drawbacks and benefits.

W artykule poddano analizie dwa południowosłowiańskie herpetonimy, które można odpowiednio sprowadzić do prasłowiańskich prototypów *korvosъsъ (m.) oraz *guja (f.). Pierwszy wyraz jest przejrzystym morfologicznie złożeniem utworzonym w dobie prasłowiańskiej, oznaczającym pierwotnie gada ‘ssącego krowy’ (por. psł. *korva f. ‘krowa’; psł. *sъsati ‘ssać’). Drugi apelatyw *guja jest dziedzictwem indoeuropejskim i oznacza „krowiego” gada (ie. dial. *gu̯ou̯i̯ā f. ‘duży wąż niejadowity’ ← pie. *gu̯óu̯ii̯os adi. ‘krowi, związany z krową’, *gu̯ou̯ii̯óm n. ‘krowie mleko’), czyli mającego – w przekonaniu niektórych plemion indoeuropejskich – zamiłowanie do wysysania mleka krowom (por. wed. gavyā́ f. ‘pragnienie krowiego mleka’). Dokładnym odpowiednikiem prasłowiańskiego słowa *guja jest łaciński wyraz (sabińskiego lub italskiego pochodzenia) boa, bova (f.) ‘duży wąż niejadowity z rodziny połozowatych (lub pytonów)’ (< *bōi̯ā < prait. *gu̯ou̯i̯ā f.). Sabinowie lub inne plemiona starożytnej Italii niesłusznie oskarżały tego węża o wysysanie mleka krowom i stopniowe wyniszczanie stad bydła rogatego.

Several Native American communities assert traditional ties to Yosemite Valley, and special connections to the exceptional landmarks and natural resources of Yosemite National Park. However, tribal claims relating to this highly visible park with its many competing constituencies—such as tribal assertions of traditional ties to particular landscapes or requests for access to certain plant gathering areas—often require supporting documentation from the written record. Addressing this need, academic researchers, the National Park Service and park-associated tribes collaborated in a multi-year effort to assemble a comprehensive ethnographic database containing most available written accounts of Native American land and resource use in Yosemite National Park. To date, the database includes over 13,000 searchable and georeferenced entries from historical accounts, archived ethnographic notebooks, tribal oral history transcripts and more. The Yosemite National Park Ethnographic Database represents a progressive tool for identifying culturally significant places and resources in Yosemite—a tool already being used by both cultural and natural resource managers within the National Park Service as well as tribal communities considering opportunities for future collaborative management of their traditional homelands within Yosemite National Park. We conclude that the organization of such data, including inherent ambiguities and contradictions, periodically updated with data provided by contemporary Tribal members, offers a rich, multivocal and dynamic representation of cultural traditions linked to specific park lands and resources. Indeed, some Yosemite tribal members celebrate the outcomes as revelatory, and as a partial antidote to their textual erasure from dispossessed lands. In practice however, as with any database, we find that this approach still risks ossifying data and reinforcing hegemonic discourses relating to cultural stasis, ethnographic objectivity and administrative power. By critically engaging these contradictions, we argue that one can still navigate pathways forward—bringing Native voices more meaningfully into the management of parks and other protected spaces, and providing a template useful at other parks for collaboration toward shared conservation goals.

Sociologists have long been curious about the ways in which city dwellers negotiate urban public space. How do they manage myriad interactions in the shared spaces of the city? InUrban Nightlife, sociologist Reuben May undertakes a nuanced examination of urban nightlife, drawing on ethnographic data gathered in a Deep South college town to explore the question of how nighttime revelers negotiate urban public spaces as they go about meeting, socializing, and entertaining themselves. May's work reveals how diverse partiers define these spaces, in particular the ongoing social conflict on the streets, in bars and nightclubs, and in the various public spaces of downtown. To explore this conflict, May develops the concept of \"integrated segregation\"-the idea that diverse groups are physically close to one another yet rarely have meaningful interactions-rather, they are socially bound to those of similar race, class, and cultural backgrounds. May's in-depth research leads him to conclude that social tension is stubbornly persistent in part because many participants fail to make the connection between contemporary relations among different groups and the historical and institutional forces that perpetuate those very tensions; structural racism remains obscured by a superficial appearance of racial harmony. Through May's observations,Urban Nightlifeclarifies the complexities of race, class, and culture in contemporary America, illustrating the direct influence of local government and nightclub management decision-making on interpersonal interaction among groups. Watch a video with Reuben A. Buford May:Watch video now. (http://www.youtube.com/watch?v=VCs1xExStPw).

The way that anthropologists understand the Oedipus complex, in particular, is a good example of how they understand psychoanalysis in general. Indeed, it has crystallized a set of reactions marked by ignorance, misunderstanding, distortion and screening out and at the same time has provoked suspicion among anthropologists as to psychoanalysis, according to the preconceptions of the various schools of thought and authors implied, and this from the very first contacts up to nowadays. In what way did the psychoanalysts contribute to this and what representation did they, in turn, elaborate of anthropology? The purpose of this paper is to expose the epistemological and historical conditions of the emergence of this debate, and then to develop it by following chronology up to the 1950s and 1960s, while differentiating three major cultural areas, Great Britain, the USA and France, in order to get a clearer picture. From that point on, we will try to diversify our inquiry and to formulate some interpretative hypotheses. In particular, we think that a traumatic event may have inaugurated and organized the history of the relationship between the two disciplines, producing a situation of acculturation with multiple impacts, if we identify them with two cultures coming into contact: what is at stake here is Totem and Taboo in which Freud carries through the first major psychoanalytical approach of the interpretation of ethnographic facts, that leads him to transplant the universality of the Oedipus complex to the very root of the first social institutions and to pinpoint the presence of unconscious processes in their genesis.

La reflexión sobre las metodologías sigue impulsando un amplio debate disciplinar que se actualiza de acuerdo a los nuevos desafíos que presenta el campo de la investigación. En esta ocasión, el presente artículo contribuye con algunas consideraciones teórico – metodológicas relativas al análisis antropológico de los sistemas de conocimiento local indígena y su transmisión vinculados con la producción de cultura material. En este marco, se presenta un caso comparativo entre dos comunidades en Argentina, abordado desde la perspectiva metodológica que brinda el Análisis de Redes Sociales. En particular, se discuten aspectos de la investigación científica relativos al proceso que conforma la recolección de información, su procesamiento, la construcción del dato etnográfico y la elaboración del modelo de análisis. Así, se espera aportar a una discusión fundamental orientada a consolidar la aplicación de diferentes diseños metodológicos y sus usos en Antropología.

(Final version accepted 13 September 2010) The way that anthropologists understand the Oedipus complex, in particular, is a good example of how they understand psychoanalysis in general. Indeed, it has crystallized a set of reactions marked by ignorance, misunderstanding, distortion and screening out and at the same time has provoked suspicion among anthropologists as to psychoanalysis, according to the preconceptions of the various schools of thought and authors implied, and this from the very first contacts up to nowadays. In what way did the psychoanalysts contribute to this and what representation did they, in turn, elaborate of anthropology? The purpose of this paper is to expose the epistemological and historical conditions of the emergence of this debate, and then to develop it by following chronology up to the 1950s and 1960s, while differentiating three major cultural areas, Great Britain, the USA and France, in order to get a clearer picture. From that point on, we will try to diversify our inquiry and to formulate some interpretative hypotheses. In particular, we think that a traumatic event may have inaugurated and organized the history of the relationship between the two disciplines, producing a situation of acculturation with multiple impacts, if we identify them with two cultures coming into contact: what is at stake here is Totem and Taboo in which Freud carries through the first major psychoanalytical approach of the interpretation of ethnographic facts, that leads him to transplant the universality of the Oedipus complex to the very root of the first social institutions and to pinpoint the presence of unconscious processes in their genesis.

The present study examined disaster response activities written in a regional disaster management plan of a municipal government in Tokyo. The purpose of this study was to propose a method to improve the plan, formulating a consensual decision making process where municipal officials check and validate their response activities in the plan. During this process, we indicated that response activities in the plan were divided into three categories: 1) general administration, employing standard skills but increased workload, 2) activities unique in a disaster, and 3) activities which are misallocated. We therefore identified which activities should be focused on. The next step was to implement operational simulation training, using ethnographic data obtained from interviews of responders in previous disasters. Acquired operational understanding through the conventions helped officials judge how the disaster management plan should be revised. Consequently, we clarified necessary modifications in the plan. Participants felt that municipal disaster preparedness was enhanced.

This paper examines a dataset that derives from an observational tracking, in order to analyze where and how middle-class working families spend time at home. We use an ethnographic approach to study the everyday lives of Italian dual-income middle-class families, with the aim to analyze quantitatively the use of home spaces and the types of activities of family members on weekday afternoons and evenings. The different analyses (multiple correspondence analysis, agglomerative hierarchical cluster, discriminant analysis) show how particular spaces and activities in these spaces are dominated by certain family members. We suggest a combination of qualitative and quantitative methodologies as useful tools to explore in detail the everyday lives of families, and to understand how family members use the domestic spaces. In particular, we consider relevant the use of quantitative analyses to examine ethnographic data, especially in connection with the methodological reflexivity among researchers.