42 Hate Speech Ignited: Understanding Hate Speech in Myanmar Case Study: Reinforcing Hate Narratives in the Conflict Between the Arakan Army and the Myanmar Military195 The recent conflict between the Arakan Army (“AA”) and the Tatmadaw highlights how the multiple narratives can be drawn on simultaneously to promote hatred and ultranationalism. It also highlights how these narratives can be manipulated to target not only the Rohingya and Muslims, but other ethnic and religious minority communities. After an increase in violence between the AA and Tatmadaw in Rakhine State in January to February 2019, a “key narrative of hate speech and fake news linked AA to outsider groups, in an attempt to reduce public support to AA in Rakhine State and among the Burmese public more broadly.”196 For example, some online posts claimed a link between the Buddhist AA and the Arakan Rohingya Salvation Army (“ARSA”),197 a Muslim group who has been connected to attacks on po- lice stations in August 2017 which Myanmar has sought to justify its retaliatory violence against the Rohingya by the Myanmar military. The linking of the two groups attempts “to portray AA as unpatriotic terrorists that put Rakhine at risk and threaten the unity of the country.”198 Other posts “link the threat from [the] AA to the threat of Kachin autonomy [which would lead to] Chinese control of northern Myanmar.”199 This misinformation plays on the above-elaborated de- cades-long deep seeded fears of Islam, EAOs, foreign influence, terrorism, and disintegration of the union to construct a justification for a harsh military response against the AA. This example represents only one instance of a strategic campaign drawing on multiple concurrent narratives of hate—in this case, to target a Buddhist EAO. Activists from Myanmar stated that it has become common practice to play nationalist songs like “Thitsa A Dait Htan” (Pledge Allegiance) and “Thway Aye Lot Ma Nay Thint Byi” (Our Blood Can’t Be Cooled) at Buddhist festivals and at public and monastic schools.200 These songs have the shared theme of upholding a Buddhist-Burman nation, and the lyrics celebrate Buddhist-Burman martyrs who have died to protect the land for future generations. CSOs believe practices like these could indoctrinate and radicalize communities, turning them against “others.”201 This linkage between the state, military, religion was also linked to dehumanization and vi- olence. Many interviewees mentioned for example that Buddhist teachings have been distorted to justify and even glorify killing those of other faiths.202 For example, in a sermon to military personnel following the 2017 clearance operations in Rakhine State, a revered and internationally recognized 195 196 197 198 199 200 201 202 Beautifiers of Diversity, “Fake News and Hate Speech Monthly Report,” February 2019. Ibid. Ibid. Ibid. Ibid. YGN-R3-02, 2; see also Walton and Hayward, 23-24. Ibid. Ibid.; See also Facebook post from November 17, 2017 (accessed February 15, 2020): https://www.facebook.com/ watch/?v=1871396312900824.