Rosalie Metro | University of Missouri Columbia (original) (raw)

Papers by Rosalie Metro

Routledge eBooks, May 25, 2023

The journal of Burma studies, Jun 1, 2023

Cornell University Press eBooks, Aug 31, 2020

During my studies I was lucky to have a strong network of spiritual support. While I was at Corne... more During my studies I was lucky to have a strong network of spiritual support. While I was at Cornell, Ithaca's Quakers welcomed me into their Meeting. In particular, my housemates Alexa Yesukevich, Mary Balfour, and Andris and Britta Goncarovs were like family. I am also grateful to the Buddhist meditation group led by Jeff Collins in Ithaca, and to the Show Me Dharma community led by Ginny Morgan in Columbia, MO. I feel incredibly fortunate to have encountered teachers including Rosemary and Steve Weissman, and the Venerable Chanmyay Sayadaw, who have shared the life-changing wisdom of the Buddha with me and thus enabled me to do my academic work with more energy and compassion. I would also like to mention my amazing yoga teachers, Minnie (in Ithaca) and Sienna (in Columbia), who helped me stay connected to my body while working so much with my mind. There are debts that go even further back. My undergraduate advisor at Reed College, Douglas Fix, provided me with a fine example of how to combine historical scholarship with a commitment to pedagogy. Edith Mirante encouraged my interest in Burma and inspired me with her activism. Harreld Dinkins showed me how to get involved with the education of Burmese people in Thailand and made me understand how important it is. The Students and Youth Congress of Burma, where I volunteered in 2001, was my first Burmese family; I am grateful for the continuing friendship of Má Chan Mya Aye, Ko Soe Moe, Ko Win Htay Oo, Cherry Stewart, and many others. During that time, I was lucky to have my first Burmese lessons from Saya John Okell, who has inspired so many of us with his enthusiasm and expertise. x Finally, my wonderful extended family, and especially my mother, Judy Metro, my father, Al Metro, and my sister, Zoe Metro have been incredibly supportive despite my mystifyingly frequent trips to Southeast Asia. Friends have made this journey sweeter as wellthank you, Daniella Grimm, Martha Kelly, Michelle Tupko, Rebecca Tuhus-Dubrow, and Tansel Yilmazer. Last, and always: I met my husband, Sean Franzel, around the time I became interested in Burma, so he has seen this project take shape over the past decade. His love, encouragement, good humor, and intelligence has made it, and me, so much better. xi TABLE OF CONTENTS List of Figures p. xii List of Abbreviations p. xiii Introduction p. 1 Chapter One p. 33 Myanma identity and the shifting value of the classical past: A case study of King Kyansittha in Burmese history textbooks, 1829-2010 Chapter Two p. 61 Primary sources, multiple perspectives, and critical discourse analysis: Post-conflict history curriculum revision as an "intergroup encounter" promoting inter-ethnic reconciliation among Burmese migrants in Thailand Chapter Three p. 98 Post-colonial subjectivities in the post-conflict aid triangle: The drama of educational missionization in the Thai-Burma borderlands Chapter Four p. 125 From the form to the face-to-face: IRBs, ethnographic researchers, and human subjects translate consent Epilogue p. 156

The journal of Burma studies, 2014

The journal of Burma studies, 2012

Routledge eBooks, May 25, 2023

Comparative Education Review, Feb 1, 2013

ABSTRACT Recent literature shows that revising history curricula in postconflict settings can eit... more ABSTRACT Recent literature shows that revising history curricula in postconflict settings can either worsen or ameliorate identity conflict. I conceptualize history curriculum revision workshops as intergroup encounters (IGEs) and analyze the conditions under which reconciliation emerges. I conducted participant observation with multiethnic groups of Burmese migrant and refugee educational stakeholders who were holding curriculum revision workshops in Thailand. I identify six “stepping-stones” to reconciliation: hearing other ethnic groups’ historical narratives, realizing that multiple perspectives on history exist, “stepping into the shoes” of others, complicating master narratives about identity, exposing intraethnic divisions to outsiders, and forming cross-ethnic relationships. This process is neither linear nor predictable, and I identify obstacles to reconciliation that may arise.

International review of qualitative research, Nov 1, 2017

In this autoethnographic essay, I explore the role that gift exchange has played in building and ... more In this autoethnographic essay, I explore the role that gift exchange has played in building and sustaining my relationships with informants during my ethnographic research in Burma and its borderlands. I argue that gift exchange is not a byproduct of research but instead an integral part of it. Using Marcel Mauss's (1925/1954) seminal text The Gift as a theoretical framework, I weigh the items I've given against those I've received, detailing the emotional and material effects of this “potlatch” on social hierarchies, personal obligations, and shifting identities. This attempt to reckon with the ethical dimension of gift exchange is an invitation to other researchers to share their stories of giving and receiving.

Journal of Language Identity and Education, Nov 15, 2022

Anthropology & Education Quarterly, Apr 25, 2014

ABSTRACT Based on my fieldwork with Burmese teachers in Thailand, I describe the drawbacks of usi... more ABSTRACT Based on my fieldwork with Burmese teachers in Thailand, I describe the drawbacks of using IRB-mandated written consent procedures in my cross-cultural collaborative ethnographic research on education. Drawing on theories of intersubjectivity (Mikhail Bakhtin), ethics (Emmanuel Levinas), and translation (Naoki Sakai), I describe face-to-face consent encounters that offer alternate possibilities for ethical practice.

NUS Press Pte Ltd eBooks, Jun 9, 2018

Routledge eBooks, Nov 8, 2017

Proceedings of the 2023 AERA Annual Meeting, 2022

How do Burmese refugee families navigate the linguistic and cultural landscapes of US school syst... more How do Burmese refugee families navigate the linguistic and cultural landscapes of US school systems? How do school personnel respond (or not) to these families' words and needs? The data in this ethnographic study led me to answer these questions by developing a grounded theory of a "language border" (as opposed to "barrier"), along which these families and school personnel negotiate for meaning around education. As a Burmese-language interpreter and participant-observer in family-school interactions, I describe four "landmarks," or locations of cultural friction, on this "language border": English and Burmese terms that are dictionary equivalents but carry different implications. The friction between these terms illustrates conflicting and evolving perceptions about schooling, as well as opportunities for new possibilities to emerge. My findings of this "language border" are significant for school personnel serving Burmese refugee families, and reflect issues that other refugee and immigrant groups may encounter in schools.

Journal of Burma Studies

In 2022, Htet Min Lwin, a graduate student at York University, became cochair of the Burma Studie... more In 2022, Htet Min Lwin, a graduate student at York University, became cochair of the Burma Studies Group (BSG), a subdivision of the United States-based scholarly organization, Association for Asian Studies. He's the second person with heritage from Myanmar to hold this role (which Maitrii Aung-Thwin also did) since the group's formation in the 1970s-and certainly the youngest. The colonial origins of studying "the East" are well known, as are the roots of "area studies" programs in the Cold War national security interests of the United States and Europe. Thus, the term "formerly" in my title only refers to the end of an official governing relationship; coloniality persists in economic, political, and academic dimensions. Therefore, hearing of this positive news about the BSG led me to reflect on my twenty years participating in this discipline-what has changed, and what has not, in terms of who holds power. When I attended my first Burma Studies Conference in 2008 in Dekalb, IL (home of the International Center for Burma Studies), the field was dominated by older white people from formerly colonizing countries including the United Kingdom and other parts of Europe, North

Journal of Language Identity and Education, Nov 15, 2022

How do Burmese refugee families navigate the linguistic and cultural landscapes of US school syst... more How do Burmese refugee families navigate the linguistic and cultural landscapes of US school systems? How do school personnel respond (or not) to these families' words and needs? The data in this ethnographic study led me to answer these questions by developing a grounded theory of a "language border" (as opposed to "barrier"), along which these families and school personnel negotiate for meaning around education. As a Burmese-language interpreter and participant-observer in family-school interactions, I describe four "landmarks," or locations of cultural friction, on this "language border": English and Burmese terms that are dictionary equivalents but carry different implications. The friction between these terms illustrates conflicting and evolving perceptions about schooling, as well as opportunities for new possibilities to emerge. My findings of this "language border" are significant for school personnel serving Burmese refugee families, and reflect issues that other refugee and immigrant groups may encounter in schools.

Routledge eBooks, May 25, 2023

The journal of Burma studies, Jun 1, 2023

Cornell University Press eBooks, Aug 31, 2020

During my studies I was lucky to have a strong network of spiritual support. While I was at Corne... more During my studies I was lucky to have a strong network of spiritual support. While I was at Cornell, Ithaca's Quakers welcomed me into their Meeting. In particular, my housemates Alexa Yesukevich, Mary Balfour, and Andris and Britta Goncarovs were like family. I am also grateful to the Buddhist meditation group led by Jeff Collins in Ithaca, and to the Show Me Dharma community led by Ginny Morgan in Columbia, MO. I feel incredibly fortunate to have encountered teachers including Rosemary and Steve Weissman, and the Venerable Chanmyay Sayadaw, who have shared the life-changing wisdom of the Buddha with me and thus enabled me to do my academic work with more energy and compassion. I would also like to mention my amazing yoga teachers, Minnie (in Ithaca) and Sienna (in Columbia), who helped me stay connected to my body while working so much with my mind. There are debts that go even further back. My undergraduate advisor at Reed College, Douglas Fix, provided me with a fine example of how to combine historical scholarship with a commitment to pedagogy. Edith Mirante encouraged my interest in Burma and inspired me with her activism. Harreld Dinkins showed me how to get involved with the education of Burmese people in Thailand and made me understand how important it is. The Students and Youth Congress of Burma, where I volunteered in 2001, was my first Burmese family; I am grateful for the continuing friendship of Má Chan Mya Aye, Ko Soe Moe, Ko Win Htay Oo, Cherry Stewart, and many others. During that time, I was lucky to have my first Burmese lessons from Saya John Okell, who has inspired so many of us with his enthusiasm and expertise. x Finally, my wonderful extended family, and especially my mother, Judy Metro, my father, Al Metro, and my sister, Zoe Metro have been incredibly supportive despite my mystifyingly frequent trips to Southeast Asia. Friends have made this journey sweeter as wellthank you, Daniella Grimm, Martha Kelly, Michelle Tupko, Rebecca Tuhus-Dubrow, and Tansel Yilmazer. Last, and always: I met my husband, Sean Franzel, around the time I became interested in Burma, so he has seen this project take shape over the past decade. His love, encouragement, good humor, and intelligence has made it, and me, so much better. xi TABLE OF CONTENTS List of Figures p. xii List of Abbreviations p. xiii Introduction p. 1 Chapter One p. 33 Myanma identity and the shifting value of the classical past: A case study of King Kyansittha in Burmese history textbooks, 1829-2010 Chapter Two p. 61 Primary sources, multiple perspectives, and critical discourse analysis: Post-conflict history curriculum revision as an "intergroup encounter" promoting inter-ethnic reconciliation among Burmese migrants in Thailand Chapter Three p. 98 Post-colonial subjectivities in the post-conflict aid triangle: The drama of educational missionization in the Thai-Burma borderlands Chapter Four p. 125 From the form to the face-to-face: IRBs, ethnographic researchers, and human subjects translate consent Epilogue p. 156

The journal of Burma studies, 2014

The journal of Burma studies, 2012

Routledge eBooks, May 25, 2023

Comparative Education Review, Feb 1, 2013

ABSTRACT Recent literature shows that revising history curricula in postconflict settings can eit... more ABSTRACT Recent literature shows that revising history curricula in postconflict settings can either worsen or ameliorate identity conflict. I conceptualize history curriculum revision workshops as intergroup encounters (IGEs) and analyze the conditions under which reconciliation emerges. I conducted participant observation with multiethnic groups of Burmese migrant and refugee educational stakeholders who were holding curriculum revision workshops in Thailand. I identify six “stepping-stones” to reconciliation: hearing other ethnic groups’ historical narratives, realizing that multiple perspectives on history exist, “stepping into the shoes” of others, complicating master narratives about identity, exposing intraethnic divisions to outsiders, and forming cross-ethnic relationships. This process is neither linear nor predictable, and I identify obstacles to reconciliation that may arise.

International review of qualitative research, Nov 1, 2017

In this autoethnographic essay, I explore the role that gift exchange has played in building and ... more In this autoethnographic essay, I explore the role that gift exchange has played in building and sustaining my relationships with informants during my ethnographic research in Burma and its borderlands. I argue that gift exchange is not a byproduct of research but instead an integral part of it. Using Marcel Mauss's (1925/1954) seminal text The Gift as a theoretical framework, I weigh the items I've given against those I've received, detailing the emotional and material effects of this “potlatch” on social hierarchies, personal obligations, and shifting identities. This attempt to reckon with the ethical dimension of gift exchange is an invitation to other researchers to share their stories of giving and receiving.

Journal of Language Identity and Education, Nov 15, 2022

Anthropology & Education Quarterly, Apr 25, 2014

ABSTRACT Based on my fieldwork with Burmese teachers in Thailand, I describe the drawbacks of usi... more ABSTRACT Based on my fieldwork with Burmese teachers in Thailand, I describe the drawbacks of using IRB-mandated written consent procedures in my cross-cultural collaborative ethnographic research on education. Drawing on theories of intersubjectivity (Mikhail Bakhtin), ethics (Emmanuel Levinas), and translation (Naoki Sakai), I describe face-to-face consent encounters that offer alternate possibilities for ethical practice.

NUS Press Pte Ltd eBooks, Jun 9, 2018

Routledge eBooks, Nov 8, 2017

Proceedings of the 2023 AERA Annual Meeting, 2022

How do Burmese refugee families navigate the linguistic and cultural landscapes of US school syst... more How do Burmese refugee families navigate the linguistic and cultural landscapes of US school systems? How do school personnel respond (or not) to these families' words and needs? The data in this ethnographic study led me to answer these questions by developing a grounded theory of a "language border" (as opposed to "barrier"), along which these families and school personnel negotiate for meaning around education. As a Burmese-language interpreter and participant-observer in family-school interactions, I describe four "landmarks," or locations of cultural friction, on this "language border": English and Burmese terms that are dictionary equivalents but carry different implications. The friction between these terms illustrates conflicting and evolving perceptions about schooling, as well as opportunities for new possibilities to emerge. My findings of this "language border" are significant for school personnel serving Burmese refugee families, and reflect issues that other refugee and immigrant groups may encounter in schools.

Journal of Burma Studies

In 2022, Htet Min Lwin, a graduate student at York University, became cochair of the Burma Studie... more In 2022, Htet Min Lwin, a graduate student at York University, became cochair of the Burma Studies Group (BSG), a subdivision of the United States-based scholarly organization, Association for Asian Studies. He's the second person with heritage from Myanmar to hold this role (which Maitrii Aung-Thwin also did) since the group's formation in the 1970s-and certainly the youngest. The colonial origins of studying "the East" are well known, as are the roots of "area studies" programs in the Cold War national security interests of the United States and Europe. Thus, the term "formerly" in my title only refers to the end of an official governing relationship; coloniality persists in economic, political, and academic dimensions. Therefore, hearing of this positive news about the BSG led me to reflect on my twenty years participating in this discipline-what has changed, and what has not, in terms of who holds power. When I attended my first Burma Studies Conference in 2008 in Dekalb, IL (home of the International Center for Burma Studies), the field was dominated by older white people from formerly colonizing countries including the United Kingdom and other parts of Europe, North

Journal of Language Identity and Education, Nov 15, 2022

How do Burmese refugee families navigate the linguistic and cultural landscapes of US school syst... more How do Burmese refugee families navigate the linguistic and cultural landscapes of US school systems? How do school personnel respond (or not) to these families' words and needs? The data in this ethnographic study led me to answer these questions by developing a grounded theory of a "language border" (as opposed to "barrier"), along which these families and school personnel negotiate for meaning around education. As a Burmese-language interpreter and participant-observer in family-school interactions, I describe four "landmarks," or locations of cultural friction, on this "language border": English and Burmese terms that are dictionary equivalents but carry different implications. The friction between these terms illustrates conflicting and evolving perceptions about schooling, as well as opportunities for new possibilities to emerge. My findings of this "language border" are significant for school personnel serving Burmese refugee families, and reflect issues that other refugee and immigrant groups may encounter in schools.