38 Matthew J. Walton and Susan Hayward toward Muslim businessmen who profited in the modern era have driven some of the interreligious tensions. Similarly, Rakhine Buddhists have expressed their frustration that, after years of neglect from both the Myanmar government and the international community, much of the aid that first flowed into Rakhine state went disproportionately to the Rohingya (MacLean 2013). While the Rohingya have certainly experienced greater suffering, these Rakhine concerns have not been sufficiently recognized by donors or critics of anti-Muslim activities. It is important to note that cultivation of these virtues does not in itself mean that a conflict has been resolved. There may indeed remain particular issues—social, economic, and political—that underlie the conflict. However, these virtues may help compel Buddhists, and all people, to manage conflict more effectively and in collaboration with others. Certainly these virtues are commonly celebrated in Burmese Buddhist rhetoric, although, as with many religious values, adherence can often be superficial. But by appealing to these virtues and connecting their practice explicitly to tangible circumstances of conflict or misunderstanding, one will have a powerful tool to advocate for a more constructive and peaceful means of addressing communal relations. Testing Claims. Much of what has shaped popular attitudes toward Islam and the Muslim community in modern Myanmar has been obtained through hearsay. Monks and nuns, as well as lay Buddhists, will often make generalized statements about what Islam teaches, or relate conspiracies about global Muslim agendas that they have received from others in their community or from online media sources. As noted above, the legacy of authoritarianism, the repression of interreligious engagement, and the isolation of Myanmar’s Muslim community have afforded few opportunities for authoritative Muslim voices to refute these common misperceptions. In the Kalama Sutta, the Buddha instructs his disciples to test the veracity of truth claims, and the speakers and teachers who utter these claims, to ensure that they are derived from wholesome values and not motivated by hatred, ignorance, or greed. Sitagu Sayadaw alluded to this teaching in his March 2013 speech in Yangon, saying: “Lord Buddha in his sermon in Pali ‘Ma Anussavena Gahnittha’ [said] ‘with [your] own eyes only is seeing believing, and not to take rumors and hearsay