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Verschwörungstheorien von im Untergrund herrschenden „Echsenmenschen“ oder einer „flachen Erde“ mögen in den Augen eines aufgeklärten Menschen abwegig und bizarr erscheinen, doch tatsächlich erfahren diese Narrative dank dem Internet erhöhte Beachtung. Schon lange sind Ufos, die „false-flag-Anschläge“ von 9/11 und die gefälschte Mondlandung Teil eines virtuellen Erklärungsangebots an Menschen, die grundsätzliches Misstrauen gegenüber traditionellen Medien oder dem „Mainstream-Glauben“ hegen. Während diese Devianz in der bisherigen Form keine oder kaum Auswirkungen auf gesellschaftliche Prozesse hatte, ist ab 2016 eine Zeitenwende erkennbar. Verschiedene Indizien geben Anlass zur Sorge, denn obwohl sog. „alternative Fakten“ – Falschmeldungen, Fake-News und Desinformationen – keine gänzlich neuen politischen Phänomene darstellen, erhöht sich deren virulente Wirkung durch das Internet. Dabei sticht insbesondere ein Vorfall hervor, der als Präzedenzfall einer Wirklichkeitsmanipulation mit weitreichender Implikation gelten kann: #Pizzagate.

In the domain of computer science, the last years have witnessed the improvement of social network analysis at scale. One of the most challenging aspects of social network analysis is community detection; analysts use a variety of tools to visualise the spontaneous group structure emerging from interactions and friendship relations in multi-million-user networks. This visualisation, combined with influencer detection and automated text analysis tools such as topic detection, enables the analyst to grasp most of the complexity of a social network. This computer-science-oriented study explores three lines of research concerning online extremism. First, about the emerging narratives and the topics that can be found on open platforms. We show that many actors actively use terror-group related terms; most cannot be directly tied to any specific organisation. A second axis concerns the connections between platforms: the information space has no central point as content is shared across platforms. However, the links reveal clusters of locations: we observe a group of Pakistan-India conflict mentions, and a cluster of US alt-right websites, transforming terrorism into a migration problem. The third axis relates to the social media landscape structure. We rely on a combination of document-level topic modelling and graph analysis to detect and explore the social data, visualising the types of groups that are active on the topic. Among the results, we found a small botnet circulating a pro-Daesh pamphlet and a set of grassroot reactions that managed to moderate a controversial pro-Jihadi post on Reddit.

The internet can leave users vulnerable to social challenges, which creates opportunities for extremism to spread. Users can be exposed to extremism in multiple ways, including through recruitment and socialisation. Extremist content may be found on mainstream social media sites and ‘alt-tech’ platforms, which replicate the functions of mainstream social media but have been created or co-opted for the unconventional needs of specific users. Automatic detection can be used to moderate extremist content on a large scale. However, this is prone to false positives and may disproportionately impact a particular group, which can fuel mistrust in the state. Many stakeholders believe that current counter-extremism responses are too focused on law and technology, and do not address the underlying reasons that people are drawn to extremist content. Individual and societal interventions aim to identify underlying socio-economic and cultural contributors and implement protective factors to reduce how many people develop extremist views.

This article argues that one should consider online and offline radicalization in an integrated way. Occasionally, the design of some counter-measure initiatives treats the internet and the “real” world as two separate and independent realms. New information communication technologies (ICTs) allow extremists to fuse digital and physical settings. As a result, our research contends that radicalization takes place in onlife spaces: hybrid environments that incorporate elements from individuals’ online and offline experiences. This study substantiates this claim, and it examines how algorithms structure information on social media by tracking users’ online and offline activities. Then, it analyzes how the Islamic State promoted onlife radicalization. We focus on how the Islamic State used Telegram, specific media techniques, and videos to connect the Web to the territories it controlled in Syria. Ultimately, the article contributes to the recalibration of the current debate on the relationship between online and offline radicalization on a theoretical level and suggests, on a practical level, potential counter measures.

This paper investigates an agency model of a terrorist organization in which the training and motivation of recruits can occur onsite, in physical training camps, or at arm’s length through the Internet. In so doing, we develop measures of the effectiveness and efficacy of these recruit training methods. A dividing line for choosing between the two is characterized in terms of the degree to which onsite training augments an operative’s probability of mission success. In comparing our results to data on terror-tactic lethality, one implication is that terrorist organizations are likely to consider Internet training as sufficient for any tactic that is less complex and less lethal than vehicular assaults, and will require onsite motivation and training for more complex missions such as multiple-operative mass shootings and suicide bombings.

The livestreaming of terror, its co-production through live consumption and the massacre of lives as ‘entertainment’ propelled us into another long abyss of ethical challenges in the case of the xenophobic terrorist attack in Christchurch, New Zealand, in 2019. Livestreaming, as part of the convergence of technologies, enables narration in ‘real’ time, dragging us into a new ‘banalisation of evil’ where terror and torture can be co-produced by inviting audiences to consume through the vantage point of the perpetrator. This article examines the Muslim ‘body’ through JanMohamed’s notion of the ‘death-bound subject’ where the continual threat of death foreshadows the Muslim body, imbricating it within a political and ideological archaeology wherein both its possibility of death and the performance of death enter into a realm of theatrics of production incumbent upon invoking new moralities around consumption and its residues as a screen image. The ‘wretched of the Earth’ and their residues as immaterial matter online as the ‘wretched of the screen’ connote a new architecture of violence conjoining the temporalities of liveness with the sharing features of ‘semiotic capitalism’.