Thesis (D. Miss.)--Western Seminary, Portland, OR, 1996. / Abstract. Includes bibliographical references (leaves 236-241).

Community-based public art education in emergencies is an emerging transdisciplinary field that exists at the crossroads of art education and education in emergencies. The Rohingya refugee camp is the largest refugee camp in the history of the world, on the border of Myanmar in Southern Bangladesh. As a response to the 2017 Rohingya refugee influx crisis, the international NGO Artolution started the first locally led collaborative public art education program in the refugee camps by selecting and educating individuals fleeing the Rohingya genocide. My research examines the learning that occurred throughout three years of teaching artist education programs with 14 Rohingya refugee and Bangladeshi women and men, through their journey to lead independent art education programs. This research employs a performance-based ethnographic data collection methodology, with qualitative interviews, focus groups, and narratives collected from the teaching artists and participating learners over three phases of data collection that took place from 2018-2019 in collaboration with UNHCR, UNICEF, IFRC, et al. The findings of the study suggest that the Rohingya Artolution teaching artist team is a living model for building a durable approach for emergency responses and humanizing a resilient future where history is defined by the voices that establish their own roles and identities in the world. The findings were presented through interweaving personal narratives and testimonials of the displaced and host teaching artists with supporting thinkers and commentary, in order to accurately link the stories of their learning and experiences by tracking the evolving teaching artist education process of cultivating creativity, curiosity, and expression in crisis-affected populations, and what that means for the future of their communities.

Indiana University-Purdue University Indianapolis (IUPUI) / The United States is the world’s top resettlement country for refugees and the third largest community of Burmese refugees lives in the state of Indiana. Many refugee families look to their college-age youth to enhance their well-being. This study explored the lived experiences of Burmese refugee college students’ resettlement and the role that social support plays in that approach. In order to explore the refugee students’ resettlement experiences and the role of social support, social support theory and conservation of resources theory were used to explain the importance of social support for refugee students’ successful resettlement. A qualitative study using thematic analysis was conducted using 32 in-depth individual interviews with Burmese refugee students in higher education. Through an indepth examination of the lived experiences of Burmese refugee college students’ resettlement, four main themes were identified: challenges of resettlement, resettlement needs, the resources of social support, and resettlement experiences. Refugee students actively cultivated their life and showed aspirations of being successful members of this new environment. Even though they faced many challenges and needs identified through interviews, the participants overcame these barriers including a different culture and language and prosper in their lives in the host country. The social support from the coethnic community and people in the host country both affected the participants’ successful resettlement. Co-ethnic community also plays an important role to pursue higher education. The study findings will be used by social work practice, programs, and policies to improve the success of Burmese refugee students' resettlement. This study would serve as a foundation for enhancing refugee students’ resettlement and understanding the critical role of social support resources during the resettlement period. Burmese refugee students would be an important avenue to develop international relations and achieve social justice. In spite of a variety of barriers and prejudices, Burmese refugee students bloom and flourish in their new environment in the United States. They are beneficiaries but also currently benefactors. The perspectives on refugees need to change and move from victims to the citizens of the world.

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This thesis examines stylistic technique and narrative strategy in a range of George Orwell’s fictional and non-fictional texts to demonstrate how personal experience and detached interpretation interact dialectically in his work to create layers of narrative complexity. Moving from Raymond Williams’ observation that the figure of “Orwell” is the writer’s “most successful” creation, this study asserts a vital correlation between form and content in Orwell’s work, specifically in the central position that perspective occupies in his political outlook. The multiple perspectives that surface in Orwell’s texts – the reluctant Imperial policeman, the tramp in disguise, the advocate of the working poor, the rebellious and satirically-inclined anti-totalitarian writer – correspond with the author’s life experiences, and yet are revealed as rhetorically constructed positions that are adopted strategically to generate nuanced, and at times contradictory, impressions of a wide range of subject matter. Chapter 1 treats Orwell’s Burmese writings as ethnographically-inflected texts; Chapter 2 examines the figure of the mask in Down and Out in Paris and London and in The Road to Wigan Pier; Chapter 3 analyses a dialectic of experience and interpretation at play in Homage to Catalonia; Chapter 4 scrutinizes the mobilization of the rebel writer figure in a selection of Orwell’s mature essays; and Chapter 5 examines the strategic deployment of competing perspectives in Nineteen Eighty-Four’s anatomy of the totalitarian state. This array of analytical approaches serves the dual function of highlighting the versatility and sophistication of narrative strategy across a range of individual texts in Orwell’s oeuvre, and of demonstrating a trajectory in his work that adheres simultaneously to both formal and political considerations. Orwell’s highly prolific two-decade-long writing career, I argue, can be productively understood as an ongoing experiment with narrative strategy, and this experiment exerts at each stage a direct influence on his evolving political aesthetic.

本篇論文共分為六章二十三節，所使用者為歷史研究法中的政治變 遷理論。第一章 為緒論。第二章為緬甸概述，本章簡述緬甸淪為英國殖 民地及其獨立建國之經過。第三 章為緬甸現代軍隊之建立，說明緬甸現 代軍隊建立的背景，建軍目標，國防組織體系， 軍事教育及軍中派系。 第四章為緬甸軍干預政治，在本章中論及緬甸軍人政治之演變， 軍人干 政之誘因，軍人對憲法之控制，緬甸境內少數民族問題以及軍事政變。第 五章為 緬甸之軍民關係，其中論及軍人對社會經濟結構之關係，軍人與 政黨之關係以及軍人與 軍人與國內民主運動之關係。第六章則為本篇論 文的結論，作者在結論中論及緬甸軍人 在政治變遷中之角色演變，軍人 鞏固其攻權之作法以及未來展望。

Captive husbandry programs in zoos have documented nesting behavior and have successfully hatched Manouria emys emys, but data on sex determining mechanisms and sex ratios are absent. A total of 30 M. e. emys eggs were artificially incubated at five different temperatures in constant humidity. Mean incubator temperatures were 24.99°C, 25.06°C, 27.18°C, 28.00°C, and 30.79°C. Incubation duration ranged from 60 days to 92 days, and hatching success was 50%. Sex determined by histology and laparoscopy resulted in male differentiation at low temperatures (24.99°C, 27.18°C) and female differentiation at high temperatures (30.79°C). Pivotal temperature was estimated to be 29.29°C. The following investigation into temperature-dependent sex determination (TSD), including its presence or absence, pattern, and pivotal temperature, has implications for studies of adaptive significance of reproductive behaviors and of chelonian phylogenetic history. Additionally, the proposed study can provide foundations for conservation management decisions, and for captive breeding programs.

Héritier de l’universalisme humaniste de Rabindranath Tagore par sa formation à Śāntiniketan en Inde, le ditpère de l’art moderne birman Bagyi Aung Soe (1923/24–1990) se consacra à figurer les réalités ultimes enfonction des enseignements bouddhiques. Pour ce faire, il mit au point un langage pictural qu’il baptisa lapeinture « manaw maheikdi dat » qui signifie la création artistique par la culture mentale. Ses référencesvisuelles, variant de la physique à l’ésotérisme bouddhique, de la culture populaire à la poésie, comprennent toutce qui fut à sa portée intellectuelle et spirituelle dans la Birmanie socialiste militaire de 1962 à 1988. Soninsistance sur la somme des héritages propres à cet espace-temps, de même que son dépassement descloisonnements conceptuels selon les disciplines, les frontières nationales ou les divisions chronologiques, exigeun récit conçu au regard des significations contextuelles, un récit adapté et affranchi du modèle prétendumentinternational de l’art euraméricain. Afin de proposer un récit sur comment il compta rendre manifestel’insaisissable selon les circonstances propres au contexte de sa vie, nous mettons l’accent sur les conditionsaccueillant la genèse et la diffusion de cette production artistique dite « la plus moderne de l’art moderne » enraison de sa dimension transnationale et transhistorique. À partir d’une sélection parmi plus de quatre milleoeuvres et de centaines de témoignages écrits et oraux recueillis, nous examinons non seulement la fabrication decette peinture qui reste aussi non étudiée en Birmanie qu’inconnue de la scène internationale, mais aussi lesmanières dont nous pouvons la lire et la voir. / A student at Rabindranath Tagore’s ashram in Śāntiniketan, India, Myanmar’s “father of modern art” BagyiAung Soe (1923/24–1990) embraced his Indian gurus’ concept of art and the artist. In the spirit of the laureate’shumanist universalism, he strove to picture Buddhist teachings. His signature idiom christened “manawmaheikdi dat”, which has yet to be studied in Myanmar and is virtually unknown at the international level, reliedon meditation to achieve advanced mental power in order to picture the most elemental components of allphenomena, and its visual references included all that was possibly accessible under socialist rule in Burma(1962–1988). With little regard for artistic conventions and categorisations according to discipline, nation andchronology, Aung Soe drew from the sum of artistic, intellectual and spiritual traditions defining his space andtime, varying from quantum physics to esoteric Buddhism, from popular culture to poetry. The nature of hisapproach, method and subject matter, coupled with his country’s exceptional circumstances, demands a newnarrative of art that is unfettered by the assumptions inherent to the purportedly international framework ofEuramerican modern art. Focusing on the contextual significances of the genesis and reception of manawmaheikdi dat painting, this dissertation examines the making, the reading and the seeing of this pictoriallanguage whose transnational and transhistorical dimension renders it “the most modern of modern art”. Basedon a selection of the artist’s works and writings, as well as witnesses of his life and practice, we attempt a storyof how he pictured and made manifest the formless on his own terms.

An estimated twelve million people worldwide are stateless, or living without the legal bond of citizenship or nationality with any state, and consequently face barriers to employment, property ownership, education, health care, customary legal rights, and national and international protection. More than one-quarter of the world's stateless people live in Thailand. This feminist ethnography explores the impact of statelessness on the everyday lives of Burmese women political exiles living in Thailand through the paradigm of human security and its six indicators: food, economic, personal, political, health, and community security. The research reveals that exclusion from national and international legal protections creates pervasive and profound political and personal insecurity due to violence and harassment from state and non-state actors. Strong networks, however, between exiled activists and their organizations provide community security, through which stateless women may access various levels of food, economic, and health security. Using the human security paradigm as a metric, this research identifies acute barriers to Burmese stateless women exiles' experiences and expectations of well-being, therefore illustrating the potential of human security as a measurement by which conflict resolution scholars and practitioners may describe and evaluate their work in the context of positive peace.