Sponsoring a son's shinbyu is held to generate great religious merit for his parents, and Spiro's fieldwork describes it as near-universally expected of a Bamar Buddhist family at least once in a son's life, sometimes repeated in adulthood as a further act of merit rather than only once in childhood. Because the ordination is temporary, a boy typically leaves the monastery after a period ranging from a few days to a few months and returns to ordinary lay life, and the interruption to his schooling or family duties is accepted as a cost worth paying for the religious and social standing the ceremony confers on him and his family.
Girls have no exact equivalent ordination, since Theravada Buddhism in Myanmar has no comparable living novice order for women, but many Bamar families mark a daughter's coming of age with a separate ear-piercing ceremony, nahtwin, often held alongside a brother's shinbyu to share the occasion's expense and celebration. The atlas records nahtwin as a related family custom rather than a Buddhist ordination in its own right, a distinction Spiro's study makes explicit. Families of modest means sometimes pool resources with relatives or neighbours to sponsor a joint shinbyu for several boys at once, spreading the cost of the procession, the feast and the monastery donations across more households without diminishing the merit any single family is understood to receive.