These closing observations are not meant to be a comprehensive explication of the ways that new technologies are or may become significant, just as the point of the preceding section was not to extrapolate conclusions regarding currents in national opinion. This chapter is, after all, drawing primarily from experiences in just one neighbourhood in one city in Myanmar. Instead, this chapter will close with examples that are sufficient to illustrate connections between those organised efforts to call forth scripts of anti-Muslim fear and antagonism, their reinforcement through repetition and illustration in everyday discourse, and potential disruptions and possibilities attendant to new technologies and media. Telecommunications infrastructure will offer materially effective tools for gathering the constituent pieces that combine into narratives about the world. These networks will bring James Scott’s distance-demolishing technologies (Scott 2009), with the potential to stretch communication across geographic space, as with the auntie who called another part of the city to confirm news about rumoured riots; she had only purchased her mobile phone a few months earlier. SMS messaging and Viber will assist with this. Social media can demolish distance as well. Some would expect communication with new technologies such as social media to be primarily phatic (Miller 2008; Leibold 2011). But much of everyday conversation is phatic, and yet important feelings and information are conveyed; the same can be said of communication with new technologies. Rumour and information gathering as habitus also explains why it is reasonable to anticipate that new technologies will be incorporated into these existing practices: as the residuals of those sedimented histories that combine to produce a practice persist, so should the practice. Simultaneously, uses of new technologies will assist with the restructuring of habitus (Bourdieu 1995: 78). The regularity of communication on Viber and with Facebook may, for example, enable individuals to push boundaries and establish that previously verboten activities are possible without fear of sanction. My Myanmar interlocutors at the NUS cafeteria table may, then, come to be incorrect; as the necessity of plausible deniability for surviving under a capricious regime is experienced as less necessary, use of direct messaging via SMS or platforms like Viber may increase. Conversely, as these platforms are used they may assist with reducing the felt need for plausible deniability. There is a kind of exhilaration that accompanies the act of sharing when such acts were previously proscribed. This feeling can become a sense of obligation or responsibility when the information shared is a warning, such as a call for defending nation and religion against an existential threat. To the extent that people employ new technologies for the everyday act of sharing information, these technologies may strengthen the persuasive power of the individual pieces of information that are exchanged. Information sourced from friends and family is often stamped with an implicit imprimatur of truth, whether it is rumour or whether it is news. News stories and state propaganda may still be beyond credulity, but they gain credibility when re-transmitted by friends and family. Social media can both supplement and simulate the inter-personal practice of collecting information, an online mechanism for sharing and accessing information word-ofmouth, tap-by-tap. On Facebook, one interacts with ‘friends,’ after all, who make comments and post links. The latest incarnation of Facebook adds to this still, by aggregating posts by ‘friends’ discussing the same topic. Information gains credibility through repetition (Begg, Anas, and Farinacci 1992). In real life this can take time, and time can serve as a diluent. With new technologies, repetition can happen with new reach, pace, and regularity (Osborn 2008). New technologies also reinforce the in-built credibility of word-of-mouth information with videos, photographs, and links to other information sources. Earlier in the day after the 12