Case Western Reserve Journal of International Law 52 (2020) Crime as Cognitive Constraint reinforce public discourse against the Rohingya by “extending” preexisting relationships and cultural practices. The echo-chamber effect of the platform, where users’ newsfeed would show content conforming to their preferences, facilitated the “visually assisted claim-making” that has proven useful for portraying the image of Muslims as a religious “Other,” and whose seemingly evil practices clashed with Buddhism’s virtues. 53 Facebook posts thus merged “into a sonic background in which their recurrence [was] significant not for their detail but for their tonal consistency,” a “mnemonic recitation” confirming “both the existence of the threat as perceived and, also, of the community of perceivers.” 54 With the sudden opening of the country to democracy, foreign investment, and technology, Myanmar has been confronted with what Amy Chua calls “the paradox of free-market democracy”. 55 Developing nations are suddenly bombarded by market-compatible ideologies on one hand, and “potentially market-subversive” ethno-nationalism on the other hand. 56 As mentioned, purveyors of hate speech ranged from 41f1ff8baf3b237782313/1454645026098/Sticks+and+Stones.pdf; Detailed Findings of the FFM, supra note 7, ¶¶ 1310, 1352. This conclusion is supported by academic scholarship highlighting the paradoxical “emancipatory capacity” of the Internet and mobile devices in developing nations, along with the ability to “enhance existing social, economic, and knowledge divides.” Leong, supra note 48, at 143 (citing Sinikka Sassi, Cultural Differentiation or Social Segregation? Four Approaches to the Digital Divide, 7 NEW MEDIA & SOCIETY, October 2005, at 684; DiMaggio et al., Digital Inequality: From Unequal Access to Differentiated Use, in SOCIAL INEQUALITY 355 (Kathryn Neckerman ed., 2004); PIPPA NORRIS, DIGITAL DIVIDE: CIVIC ENGAGEMENT, INFORMATION POVERTY, AND THE INTERNET WORLDWIDE (2001); Jan A.G.M. van Dijk, Digital Divide Research, Achievements and Shortcomings, 34 POETICS 221 (2006)). 53. GERARD MCCARTHY, ROUTLEDGE HANDBOOK OF CONTEMPORARY MYANMAR 95-96 (Adam Simpson, Nicholas Farrelly & Ian Holliday eds., 2018) (discussing, as an example, the disaster relief operations which both Muslims and Buddhists used to portray that their respective religions were models of virtue and selflessness that the other group apparently did not possess). 54. Matt Schissler, New Technologies, Established Practices: Developing Narratives of Muslim Threat in Myanmar, ISLAM AND THE STATE IN MYANMAR: MUSLIM-BUDDHIST RELATIONS AND THE POLITICS OF BELONGING 211, 232 (Melissa Crouch ed., 2015). See also Leong, supra note 48, at 143 (discussing how mobile phone studies show how users “incorporate cultures and cultural needs into mobile phones, expressed in language, habits, and assistance”). 55. Chua, supra note 44, at 288. 56. Id. at 315 (defining ethnonationalism is one in which the nation is “defined in terms of assumed blood ties and ethnicity”). See also Buddhism and State Power in Myanmar, supra note 36, at 8 (describing Buddhist nationalist sentiments against economic networks of the Chinese in Mandalay and Taunggyi). 154