Myanmar to understand how existing tensions can be exploited to spread hatred and mistrust against Muslims, who, as a consequence, are often blamed for problems within society. One of the most common manifestations of religious intolerance, both in Myanmar and other contexts, is online hate speech. The internet has provided tools to enrich society, connect the world, and create educational information available to those who would not have had access to this before. However, these same tools have paradoxically become a platform to spread lies, prejudice and hatred that will often target religious or ethnic minority groups. Chapter two aims to deconstruct online hate speech and the consequences for Myanmar’s Muslim community, focusing primarily on Facebook – the most used social media platform in the country. While such hate speech can be brushed off by some as bigoted ranting or merely painful words, many, including Foxman and Wolf (2013), and Waldron (2012), whose work is discussed in chapter two, believe it could serve as a warning sign for more severe consequences. Worryingly for targeted minority groups such as the Muslim community in Myanmar, hate speech’s widespread appearance makes it seem increasingly acceptable. Once the youth become actively involved in these hate sites, they will be exposed to value sets and ideologies that soon become the norm. With a large percentage of internet users consisting of younger people, the focus of this report, the impact of this hate and the distorted truths that circulate online can affect many generations to come. It is what Waldron describes as a ‘slow poison’ threatening social peace. Chapter three draws on the conclusions made in the conflict assessment of chapter one, and of chapter two’s analysis of the harm of online hate speech in Myanmar, to evaluate the best possible methods of countering hate speech for this context. Through addressing religious peacebuilding ideas from Gopin, examining existing counter hate speech campaigns in Myanmar and from around the world, and bringing in points discussed in both focus groups, I will draw conclusions about methods of prevention, regulation, and counter narratives that may be useful in bringing together Myanmar’s Buddhist and Muslim communities. -6-

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