I have certainly learned this during neighbourhood conversations, where early on I had to take care in contesting the veracity of individual stories. At first, this decision was a practical one: my language skills could only reach so far into a nuanced discussion of information sources. Such discussions also always risked dead-ending with reference to another source who was an eye-witness, at which point I would need to accept the story or find myself in the uncomfortable position of impugning the word of a friend or family member of a friend. Over time, however, it became clear that the individual stories were not the crux of the matter; it was their aggregate power that proved larger points about Islam and Buddhist-Muslim relations. Indeed some of the information was true, discussed on our corners and referenced on Facebook. By all accounts, a monk was killed in Meiktila. The video shared phone-to-phone by my friends was compelling, but it was no more untrue rumour than the news from Muslim countries that I see regularly discussed in Burmese on Facebook. Atrocities by ISIS in Syria and Iraq; abductions and murders committed by Boko Haram; violence in the Central African Republic; these are just news stories, neither falsity nor the virulent hate speech that attracts international media attention – but they nonetheless support a presentation of Islam as violent and threatening (Schissler 2014b). Like the video of anonymous masked men, news stories about violence and Islam reinforce the larger script of Buddhism under threat. These connections are made by organised political forces and in everyday conversations but, once established, the connection no longer need be explicitly invoked. Such stories, on my Facebook newsfeed and in my ward, are merged into a sonic background in which their recurrence is significant not for their detail but for their tonal consistency. As a daily occurrence, such stories become a mnemonic recitation that confirms both the existence of the threat as perceived and, also, of the community of perceivers. Just as the terrorist figure in the video is synecdoche for threatening Muslim bodies in Myanmar, the individual who repeats the story is synecdoche for a nationalist movement qua nation that shares the same concern. Posts on social media are mnemonic insofar as, encountered in their frequency, they are a persistent reminder of the membership and vigilance of a community that shares this perception of threat, just as this is confirmed in the regular encounter with iconography of nationalist organisations or in the nodding of heads at sermons, public talks, or around the teashop table. Bystanders that encounter these mnemonics are thusly reminded not just of the plot, but of their simultaneous smallness and role within something larger. As telecommunications infrastructure arrives, people in Myanmar will be encountering ideas and information in new ways and more often. They will be able to participate in these encounters, shaping, sharing and repeating them, and it will all be faster and reach further than ever before. Habitus formed out of decades of life under authoritarian rule will change. This chapter, however, helps clarify future research necessary for understanding interrelationships between new technologies and production of Buddhist-Muslim violence and antagonisms throughout Myanmar. That is, future inquiry will need to consider not just the effects of technology and media on the ways people encounter news and information, but whether and how new subjectivities – individual and collective – are emerging that would not or could not have emerged in their absence; are new media technologies significant as a matter of convenience, as James Holston has put it, or something else (Holston 2014: 899)? Even without new technologies, for example, it is possible for people in Myanmar to encounter news and information about the apocryphal threats Buddhism faces from Islam, as is made clear by the occurrence of violence in places and at times that predate the expansion of telecommunications infrastructure. But as the above discussion begins to indicate, the introduction of new technologies is entailing profound changes that matter not just for their functional effects but also 14