36 Matthew J. Walton and Susan Hayward speech that can protect and fuel peaceful coexistence. As an example, in April 2014, the Burmese activist Nay Phone Latt led a group of civil society organizations that launched the Pan Zagar (flower speech) campaign. This campaign promotes speech that supports coexistence between those of different races, religions, genders, and sexual orientations. It has distributed pamphlets and stickers, launched a Facebook account, and produced and disseminated a song during the annual Thingyan festival in April 2014. In describing the purpose of the campaign, Nay Phone Latt connects hate speech and violent conflict in the country: “Those groups that seem to be spreading [hate speech] intentionally greatly affect violence and conflicts happening in our country….If people hate each other, a place will not be safe to live. I worry about that most for our society. In some places, although they are not fighting, hate exists within their heart because they have poured poison into their heart for a long time [through hate speech]. It can explode at any time” (Irrawaddy 2014). The Pan Zagar campaign could be particularly effective because of the way it is rooted in a Burmese idiom, and because it does not necessarily seek to censor “hate speech” (a project that many in the country might be skeptical of, given a history of censorship), but instead to promote the alternative of productive speech that leads to harmony. Byama-so taya (Brahmaviharas). The keys to embodying the wholesome actions and attitudes in the eightfold path are the four principal virtues called in Burmese the byama-so taya (Pali brahmaviharas). These virtues include (1) myitta (Pali metta): loving kindness—the desire to offer happiness to others; (2) karuna: compassion—the desire to remove suffering from the other person; (3) mudita: sympathetic joy—deriving joy from the success and happiness of others; and (4) upekkha: equanimity—acceptance of things as they are and restraint from discrimination (Dharmasiri 1989, 42). These virtues both compel one along the eightfold path and are cultivated through its practice. The primary drivers of suffering, often described as the source of conflict, are the three poisons (kiletha, Pali kilesa): greed, hate, and ignorance. Actions considered ethically “good” are those that are not motivated by greed, hate, or ignorance. By cultivating the byama-so taya, one reduces the degree to which one is motivated by these three poisons. For example, as Buddhaghosa wrote, cultivating myitta helps