Reflections on Nat Pwe at Household No. 143: Changes of “Body Techniques” and Domestic Spaces within the Spiritual Cult of Myanmar

Abstract

This article explores the changes in body techniques of shikho, a five-point prostration, which is a fundamental practice during acts of devotion within the spiritual cult of Myanmar, and domestic spaces, particularly during nat pwe, a spirit possession festival at contemporary household No.143. Using Marcel Mauss’s “Techniques of the Body” as a theoretical framework to explore the evolving traditions and beliefs of the people in a spiritual cult, this research aims to understand how the shikho have changed due to colonization and its relation to sacred spaces within the domestic contexts in contemporary Myanmar.

In “Techniques of the Body”, Mauss argues that body techniques can be passed on from one generation to the next. Habits are read as traditions, and body techniques are learned behaviors, rather than instincts. Mauss emphasizes that each society develops its own unique forms of body techniques, shaped by social, educational, cultural, and environmental factors. While previous scholars have analyzed the changes within Myanmar’s spiritual cult due to the historical shifts, the relationship between body techniques and domestic spaces remains underexplored. This research addresses this gap. Using Mauss’s theoretical framework with architectural analysis, this research offers a new lens to examine the changes in habits and sacred spaces in residential buildings.

Traditional and post-independence practices of shikho are compared and analyzed. A contemporary case study of nat pwe in a contemporary Buddhist household is conducted to analyze the bodily techniques practiced by nat kadaw, spirit medium and non-worshippers, revealing how rituals have adapted and changed to the beliefs of the inhabitants and the urbanized landscape of modern Myanmar. By emphasizing contemporary shifts and tracing these traditions, this research aims to understand the relationship between anthropology, bodily practices, and architectural spaces. The finding suggests that domestic spaces are organized by the beliefs and habits of the inhabitants, and the spaces influence bodily practices and vice versa. As bodily practices changed and some endure, this study contributes to ongoing discussions on cultural identity, tradition, and the built environment.