18 Matthew J. Walton and Susan Hayward Quasi-historical claims such as this are commonly shared on social media sites. Their questionable historical veracity is beside the point because the monks who make these claims enjoy a respected social status among Burmese Buddhists, and it is assumed that they have correct information about the history of Buddhism. Some of the fears related to Muslims in Myanmar explicitly tap into the broader narrative of the global war on terror and claims about Islamic society more generally. Ashin Sada Ma makes this anxiety clear when he directly states, “I fear that some Bengali Muslims are terrorists and have a mission to Islamize our country” (Galache 2013). U Wirathu has preached that “whatever [Muslims] do, they do it from their Islamic point of view.” Further, he says: “Everywhere in the world, the Muslims themselves are the violators of basic human rights…they have brutally violated freedom of religion in every society they control” (U Wirathu 2013). The late journalist and National League for Democracy (NLD) member U Win Tin suggested that “no one can deny that Muslims are usually extremists” (Eleven News 2013). Even Aung San Suu Kyi reinforced this view in a BBC (British Broadcasting Corporation) interview in 2013 when, in response to questioning about the validity of Buddhist fears of Islam, she cited a “perception that…global Muslim power is very great” (Aung San Suu Kyi 2013). One of the methods through which 969 and MaBaTha claim that Muslims will accomplish this dominance is by marrying and forcibly converting Buddhist women. An excerpt from one of U Wirathu’s sermons is worth quoting at length: “[Muslims] have a lot of money and no one knows where that money mountain is. They use that money to get our young Buddhist women. They show that money to attract our young women...That money will be used to get a Buddhist-Burmese woman, and she will very soon be coerced or even forced to convert to Islam…And the children born of her will become Bengali Muslims and the ultimate danger to our Buddhist nation, as they will eventually destroy our race and our religion. Once they become overly populous, they will overwhelm us and take over our country and make it an evil Islamic nation” (U Wirathu 2013). U Wirathu has also updated this claim for the twenty-first century with the additional assertion that the funds used to forcibly convert Buddhist women come from Saudi oil money. Tun Kyaw Nyein and Suzanne Prager Nyein have explored the historical justification for these fears, as well as the legal protections