Online Library

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 contributes to the growing field of social media and internet research, focusing on questions of securitization and examining the internet politics of Central Asia with a specific focus on Turkmenistan. The article extends the brief analysis introduced by Tucker and Turaeva (2016) concerning Turkmen nationals joining IS (Islamic State). Here, I have contextualized those reported discussions into a wider geopolitical and sociological positioning of the participants (both individual and states) with the aim of uncovering the methods and principles that state and non-state actors use to construct discourses of threat and danger on social media and elsewhere on the internet. I argue that social media and the internet have moved beyond being a means for open communication and exchange; they have also come to be used by authoritarian states to suppress, control, and manipulate certain discourses. In the case of Turkmenistan, social media helps to control security discourse about the ISIS threat and the presence of Turkmenistani nationals in the group, even as it grants open access to information.

Far-right groups increasingly use social media to interact with other groups and reach their followers. Social media also enable ‘ordinary’ people to participate in online discussions and shape political discourse. This study compares the networks and discourses of Facebook pages of Western European far-right parties, movements and communities. Network analyses of pages indicate that the form of far-right mobilization is shaped by political opportunities. The absence of a strong far-right party offline seems to be reflected in an online network in which non-institutionalized groups are the most prominent actors, rather than political parties. In its turn, the discourse is shaped by the type of actor. Content analyses of comments of followers show that parties address the political establishment more often than immigration and Islam, compared to non-institutionalized groups. Furthermore, parties apply less extreme discursive practices towards ‘the other’ than non-institutionalized groups.

Far-right groups increasingly use social media to interact with other groups and reach their followers. Social media also enable ‘ordinary’ people to participate in online discussions and shape political discourse. This study compares the networks and discourses of Facebook pages of Western European far-right parties, movements and communities. Network analyses of pages indicate that the form of far-right mobilization is shaped by political opportunities. The absence of a strong far-right party offline seems to be reflected in an online network in which non-institutionalized groups are the most prominent actors, rather than political parties. In its turn, the discourse is shaped by the type of actor. Content analyses of comments of followers show that parties address the political establishment more often than immigration and Islam, compared to non-institutionalized groups. Furthermore, parties apply less extreme discursive practices towards ‘the other’ than non-institutionalized groups.

This resarch note examines the ways in which Islamic State supporters on Telegram, an encrypted messaging app, renegotiate gender boundaries. The introduction positions receptions of female ISIS accounts in the online space within the context of the roles that women are expected to fill and ISIS’s tentative acceptance of women fighting on the battlefield. An overview of Telegram gender social norms is provided before discussing the methodology used to gather supporting archival data to analyze the renegotiation of gender boundaries on Telegram. This section is followed by an analysis of a case study that considers the wider implications of what this says about women’s agency and involvement in terrorist groups online. The conclusion addresses the policy implications of possible shifts in gender social norms and the shape that women’s engagement in violent jihadist groups might take in the future.

Is “online de-radicalization” possible? Given the two growing phenomena of “online radicalization” and “behavioral/ideological/organizational de-radicalization,” this article outlines a broad strategy for countering the narratives of violent extremists. It argues that an effective counter-narrative should be built on three pillars. The first is an effective comprehensive message that dismantles and counter-argues against every dimension of the extremist narrative, namely the theological, political, historical, instrumental and sociopsychological dimensions. The second pillar is the messengers. The article argues that for the first time in the history of Jihadism a “critical mass” of former militants, who rebelled not only against the current behaviour of their former colleagues but also against the ideology supporting it, has come into existence. This “critical mass” can constitute the core of credible messengers, especially the few de-radicalized individuals and groups that still maintain influence and respect among vulnerable communities. The third pillar is the dissemination and attraction strategy of the counter-narratives(s) which focuses on the role of the media. The author of the article outlines a broad framework, which is a part of a UN-sponsored, comprehensive research project on countering the extremists narrative.