Annex 5: Hate-speech and discrimination in real-life Interviewees believed that hate speech was less said out but more acted in deep rooted cultural stereotypes in everyday settings. Some examples mentioned by them include: - using Muslims as a reference to scare children by Burmese families (e.g. ကိုလ ်းကကီ်းလ စနပပီ။ ဟိုမှ မိုတ်ဆတ်နွဲ နင် ့် က ့် ိုဖမ််းလမ့််မယ်) - suggesting their misconceptions on Muslims as stubborn and inflexible to integration within different social settings, for example Muslims not eating in the same shop when different religions hangout - parents asking their children to not make friends with Muslims at school - pitying on LGBT among social circles - Rakhine participant reporting that he was refused of his opportunity for job because of his ethnicity - adults allowing children to believe that it is okay to humiliate transgender people - believing and acting on the misconception that LGBT are lazy at work, and thus kicking them out or discriminating them from promotion - and many other cultural stereotypes of ethnic people (for example Ta’ang are dirty and uncivilized). Annex 6: Negative impacts of online negative comments Interviewees said that negative offline events and online discussions, which reverberated negative sentiments, influence their emotional well-being. They pointed out some examples: - Kachin interviewee said broader negative discussion of Kachin civil wars online affected her - “ကချင��မပည်မှ မဖစ်စနတ စတွက ညီမကို လ သက်စရ က်မှုရှတယ်။” (What’s happening in Kachin state has impact me) - People being blamed online for what happened somewhere “နင်တလူ ို ့် မျ ်းက အရမ််း sensitive မဖစ်” (Your people are just too sensitive); “သည််းခံလိုက်စလ” (Tolerate it / get over it) 34