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This article analyses the online communication of the Estonian extreme right that appears to be characterized by an echo-chamber effect as well as enclosed and hermetic meaning-making. The discussion mainly relies on the theoretical frameworks offered by semiotics of culture.
One of the aims of the article is to widen the scope of understanding of autocommunicative processes that are usually related to learning, insight and innovation. The article shows the conditions in which autocommunicative processes result in closed interactions, based on reproducing stereotypes and redundant content. We detect antithetical meaning-making, an orientation towards normative (“correct”) texts and the prevalence of phatic communication as the main dominants that guide closed autocommunication. Such communication leads to polarization of dissimilar views and hinders dialogue. Our case study focuses on the discussion that arose in the context of the European Refugee Crisis that started in spring 2015.

Previous research on terrorist use of the Internet generally discusses the opportunities offered by the Internet to terrorist groups (Tsfati & Weimann, 2002; Weimann, 2006; Holt et al., 2015; Rudner, 2016). Such accounts implicitly view the interaction between the Internet and the user as uni-directional (i.e. exposure to Internet content may cause behaviour change). This lacks an acknowledgement that not every potential user will make use available opportunities, nor use these in the same way. The degree to which an individual makes use of an opportunity is modulated based upon their goals, plans, values, beliefs, and experiences (Norman, 1988). At present, there are only three data-driven studies examining how convicted terrorists have used the Internet: Von Behr et al., 2013, Gill et al., 2014, and Gill and Corner 2015. These studies shift the focus from the Internet as a potentially causal factor to how individuals use the Internet based upon their motivations, needs, expectations, and histories. They acknowledge, in other words, the way in which the interaction between Internet and user is a two-way person-situation interactive process in which the individual leads the way. Reported herein are two complementary pieces of research, one large scale and based on open source data and another smaller scale and based on closed sources, that build significantly upon the above described research.

Magnanville, 13 June, 2016, around 8pm: policeman, Jean-Baptiste Salvaing has been stabbed to death outside his home. Forcing his way into the house, the attacker murders Jessica Schneider, who also worked for the police, by cutting her throat. The couple’s three year-old son is taken hostage by the killer, Larossi Abballa. Prior to a three hour stand-off with police negotiators, Aballa turns to social media to broadcast and justify his actions, dedicating them to his ‘Emir’ Abu Bakr Al-Baghdadi (Hume et al 2016). It is the first time a terrorist has used a live-streaming service in the midst of an attack. It is unlikely to be the last.

The last half century has witnessed a burgeoning information revolution that has transformed our societies beyond recognition. The development of sophisticated computing, the technological reorientation of vast segments of the global workforce, the invention of the internet and most recently the proliferation of social media technology has radically changed the ways we work, live, develop and communicate. Political extremism and violent radicalism have not been excluded from this growing trend, with social media being used as a tool for the recruitment and exploitation of young people by extremist groups.

As a result, the development of digital citizenship in our young people, to help them navigate these new online challenges, has become an urgent need. British schools are responsible for identifying and building resilience against radicalisation as part of their duty of care. Many of the skills required to combat the influence of extremism and the ability of terrorist groups to exploit and manipulate young people are already taught in schools, through existing personal, social, health and economic (PSHE) education and citizenship efforts, the British values agenda and the work of individual school leaders and teachers. However, there is a dearth of high-quality resources designed to increase the resilience of young people to extremism and radicalisation in a digital context.

This report summarises the results of a pilot project which seeks to address this gap by developing, testing and evaluating new resources to help schools tackle online radicalisation. Based on the analysis of a survey of existing materials and a best practise review, it presents a digital citizenship intervention, developed by Demos and Bold Creative, designed to build this resilience to extremism, and measures its impact through a pilot study delivered in schools. At a time when the growth of social media combined with the influence of extremism makes it more important than ever, this report adds to the public evidence base regarding counter-extremism interventions in a school context, and contributes to the development of effective education for digital citizens.

The Somali jihadi-insurgent movement Al-Shabab has established itself, since emerging in 2007 after the overthrow of the Islamic Courts Union (ICU) umbrella in the wake of the December 2006 Ethiopian invasion and occupation of parts of Somalia, as one of the relatively few jihadi organizations to succeed in the capture, control, and governance of territory for a significant period of time. When Islamic State was masquerading as a «paper state» in 2008 and 2009, Al-Shabab’s leadership was busy constructing a bureaucracy of power, divided into regional and local nodes of authority, designed to implement and maintain insurgent rule over rapidly expanding territories. In establishing itself as a self-proclaimed and seemingly viable alternative governing authority, even if only in the short to medium term, Al Shabab continues to present a major challenge to the internationally recognized but weak and corrupt Somali Federal Government (SFG), the African Union Mission in Somalia (AMISOM), and the international community. The Somali insurgents, in successfully implementing a form of law and order, however harsh and philistine their interpretation of Islamic law and specifically their imposition of hudud («set») punishments for crimes such as highway robbery, banditry, theft, zina (various forms of fornication), and murder, provided other Sunni jihadi groups with an example of how jihadi-insurgent governance can be enacted in practice.