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On 15 March 2019, Brenton Tarrant destroyed New Zealand’s perception of its low threat terrorist risk. Security sector practitioners interviewed for this study before 15 March spoke about the challenges of performing counter terrorism roles in that low threat environment. Their perceptions revealed a fear that terrorist attacks occurring overseas, would sooner or later occur in New Zealand. Their roles were complicated by an overarching sense of social, bureaucratic and political complacency toward the threat of terrorism. They perceived legislative inertia, which fettered the powers and resources agencies had to effectively act against the risks they believed were present. Despite these barriers, security sector agencies continued to look for possible emerging threats across a spectrum of risk, but relied on improvised use of existing legislation to manage it. This was more effective against those motivated by militant jihadism, and as Tarrant demonstrated, less so against other threats. Community engagement was needed and successfully achieved, although difficulties were observed which need to be addressed, and the media was perceived as having an undue influence over New Zealand’s security priorities, highlighting the need for a national counter terrorism strategy.

Amid mounting death tolls in Iraq, Syria, and Yemen, sectarian discourse is
on the rise across the Arab world—particularly in the online sphere, where
extremist voices are amplified and violent imagery and rhetoric spreads rapidly.
Despite this, social media also provides a space for cross-sectarian discourse
and activism. Analysis of over 7 million Arabic tweets from February to August
2015 suggests that violent events and social network structures play key roles
in the transmission of this sectarian and countersectarian rhetoric on Twitter.

As violent extremists continue to surface in online discussion forums, law enforcement agencies search for new ways of uncovering their digital indicators. Researchers have both described and hypothesized a number of ways to detect online traces of potential extremists, yet this area of inquiry remains in its infancy. This study proposes a new search method that, through the analysis of sentiment, identifies the most radical users within online forums. Although this method is applicable to web-forums of any type, the method was evaluated on four Islamic forums containing approximately 1 million posts of its 26,000 unique users. Several characteristics of each user’s postings were examined, including their posting behavior and the content of their posts. The content was analyzed using Parts-Of-Speech tagging, sentiment analysis, and a novel algorithm called ‘Sentiment-based Identification of Radical Authors’, which accounts for a user’s percentile score for average sentiment score, volume of negative posts, severity of negative posts, and duration of negative posts. The results suggest that there is no simple typology that best describes radical users online; however, the method is flexible enough to evaluate several properties of a user’s online activity that can identify radical users on the forums.

Sasha Havlicek of the Institute for Strategic Dialogue interviewed by BBC News in July 2014 on the topic of internet radicalisation and effective counter-narratives. Originally published by the BBC on 1 July 2014

This case study applies aspects of third space theory (; ) to investigate the activism on the YouTube channel Salafimedia UK (smuk) and their claim to be the self-proscribed “truest” and “purest” Islamic sect. This chapter introduces the somewhat paradoxical concept of “hybridic purity” – an emerging ideology that seeks to encompass pre-modern Islamic practices of the salaf (“predecessors” or first generations of Muslims) as the purest form of Islam (see also ); modern values of individuality and reliance on the “self”; the affordances of the YouTube channel; and resistance to present-day Western cultural and political values, especially those of the United Kingdom (UK), as well as to the UK government’s censorship and bans of Salafist movements. This hybridic purity becomes authoritative as it compels YouTube audience members to take responsibility for their own growth and activism as pious Salafists.

While the interest in Salafi-jihadism and the digital arena is not a new phenomenon, a limited amount of research has focused on the specific strategies and narratives disseminated by local groups and online supporter communities at the national and international level. The editors provide a brief introduction to the issue of Salafi-jihadism and digital media within the Swedish context, and further define the aim and research questions of the volume at hand. In addition, the current chapter defines some of the key concepts used throughout the volume, and further discusses some additional methodological considerations.