Continuing his reasoning Arkar tells me how: “Sometimes I got the news and I was really emotional, I think and re-think; that’s impossible! Okay, this information comes from which source, I have to trace back… …The Myanmar people are very emotional; that’s Myanmar culture”. He laughs a bit, looks at me pleased and say: “Everyone can emotion, but we have brain, emotion and brain has to be balanced. Not all average11 people have, only emotions, only hearth. Brain is too small… …it has to be balanced”. While working in Bali, Wikan(1990) made use of the term feeling-thought, which I find fruitful to look at in the Yangon context as well. In a similar way that the Balinese use fellingthought as a lens to see things through, so does the local users I talked with. Arkar shows how in the Yangon context, the connection, relation, and balance between the brain and the heart is a crucial tool in reasoning if something is reliable or not. This can reflect what Wikan says when she writes that: “I have grown convinced that feeling-thought or thought-feeling may be the better concept in that it does justice to a flow of experiences which is neither embedded ‘in’ the heart nor ‘in’ the mind, it flows”(Wikan, 1990, p. 139). The flow that Wikan and Arkar describe can then be a validation of the dependency of the given feeling to function as an emotional compass. This can lead up to an argument of embodied knowledge, and that the concept of habitus (Bourdieu, 1977) should be part of the discussion. Habitus could be understood as a person’s relation to social space and the person´s choices, which help to continue shaping and withstand power-relations. As written by Hylland Eriksen and Schober: “Habitus, a term with its origin in Aristotle´s philosophy, was the connecting point between individual actors and the larger system, a form of internalized knowledge situated in the body that signals the implicit and nonverbal rules of a particular configuration.”(Campbell, Schober, Hylland Eriksen, Garsten, & McNeill, 2017) With the understanding of habitus as a person’s relation 11 As background information for this statement it is important to know, when Arkar talks about average people, or “they”, he often means those persons who has attended public school. The school system in Myanmar is not the best. Several informants told me that people can accomplish a diploma in English without being able to speak or use the given language. 74