It eventually became my morning routine to go through the street, have short conversations with, my neighbors, exchanging’s pleasantries, play a little with the kids and buy fruit or vegetables as today’s lunch or snack. My Burmese, however limited, made this possible, and most of the people in my street did not master a level of English for a conversation. With limited levels of English, Burmese, and body language, we managed to understand each other somewhat. Language The Burmese language was one of my main concerns before entering the field, knowing that I would not be able to master fluent Burmese in my limited timeframe. Inspired by Wikan (1992) and her discussion around resonance and passing theories I aimed at using my limited Burmese as an allied rather than an enemy. Passing theories, to always think through how a meeting or an event could turn out to be, and then being open to what happened in the moments, was helpful in that it became evident whenever something did not go “as expected”. Walking through my street talking with my neighbors what I could manage, I experienced something similar to what Wikan explained from her stay in Cairo; “What is striking me now… …is how much I understood and how much they assumed I could understand, without having much of a “language.” (Wikan, 1992, p. 469). These small conversations and all of the observations I got from just hanging out in my neighborhood, as well as the time I spent with other locals that could not fully speak English, have given me more insight than what I realized at the time. These experiences and the knowledge I gained later helped me understand my informants and their social frames better. To understand and speak Burmese better than any typical tourist was at most times, an excellent way to gain interest and trust from the locals. To be able to demonstrate that I cared and tried to understand the people I associated myself with. Sometimes it would just end up in body language and communicate with facial expressions; other times, I got a language lecture, and other times, it led to extended conversations. However, because of my limited language skills, I cannot adequately speak for the people I could not fully communicate with. In this kind of cases, the etic and emic data is based on second-hand information and/or my understanding and interpretation of the situation. I do not handle these encounters as primary information, and it is not a significant part of any argument. They are, however, a big piece in my puzzle to be able to resonate with my field and I, therefore, handle this information as such. Following the guidelines from The Norwegian National Research Committees (NESH) that states that in humanities and social science, involvement and interpretation often is an 26