Myanmar to understand how existing tensions can be exploited to spread hatred and
mistrust against Muslims, who, as a consequence, are often blamed for problems
within society.
One of the most common manifestations of religious intolerance, both in Myanmar
and other contexts, is online hate speech. The internet has provided tools to enrich
society, connect the world, and create educational information available to those who
would not have had access to this before. However, these same tools have
paradoxically become a platform to spread lies, prejudice and hatred that will often
target religious or ethnic minority groups. Chapter two aims to deconstruct online
hate speech and the consequences for Myanmar’s Muslim community, focusing
primarily on Facebook – the most used social media platform in the country. While
such hate speech can be brushed off by some as bigoted ranting or merely painful
words, many, including Foxman and Wolf (2013), and Waldron (2012), whose work is
discussed in chapter two, believe it could serve as a warning sign for more severe
consequences. Worryingly for targeted minority groups such as the Muslim
community in Myanmar, hate speech’s widespread appearance makes it seem
increasingly acceptable. Once the youth become actively involved in these hate sites,
they will be exposed to value sets and ideologies that soon become the norm. With a
large percentage of internet users consisting of younger people, the focus of this
report, the impact of this hate and the distorted truths that circulate online can affect
many generations to come. It is what Waldron describes as a ‘slow poison’ threatening
social peace.
Chapter three draws on the conclusions made in the conflict assessment of chapter
one, and of chapter two’s analysis of the harm of online hate speech in Myanmar, to
evaluate the best possible methods of countering hate speech for this context.
Through addressing religious peacebuilding ideas from Gopin, examining existing
counter hate speech campaigns in Myanmar and from around the world, and bringing
in points discussed in both focus groups, I will draw conclusions about methods of
prevention, regulation, and counter narratives that may be useful in bringing together
Myanmar’s Buddhist and Muslim communities.
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