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Since its early mainstream adoption in the 1990s, the Internet has been leveraged by white supremacist groups to recruit and radicalize individuals. Twenty years later, social media platforms, like YouTube, reddit, and Twitter, continue to further this practice. The attention of researchers has been primarily centered on white supremacist men, and this focus on white men erases white women’s roles as active agents in the spread of white supremacy, skewing our understanding of white supremacy as a whole. This study used digital ethnography and interviews to examine the ways white women are radicalized to organized white supremacy through popular social media platforms YouTube, reddit, and Twitter. The study found white women were radicalized by engaging with posts and joining communities focusing on beauty, anti-feminism or “The Red Pill,” traditionalist gender values or #TradLives, and alt-right politics. White supremacist recruiters leveraged gendered topics and weaponized platform features – likes, sharing, comments, recommendation algorithms, etc. – to cultivate a sense of community. Through involvement with these communities, women were introduced to racialized perspectives on each topic, usually after a catalytic pop culture or newsworthy event, and slowly radicalized to organized white supremacy.

This article presents a comparative analysis of online communities of right-wing radicals and Islamists, who are considered to be numerous and dangerous extremist groups in Russian society. The online communities were selected based on the content posted on the largest Russian social networking site VKontakte. The goal of this article is to determine the strategy and tactics employed by extremist online communities for survival on social networking sites. The authors discovered that both right-wing radical and Islamist groups employ similar behavioural techniques, with the mimicry of ideologically neutral content as the most common. In addition, every extremist community also applies some unique methods. For example, if there is a risk of being blocked, right-wing radicals tend to shift their activity and communication to the other Internet-based platforms that are not under state control; however, Islamists prefer to suddenly change the content of their communities (i.e. by using secondary mimicry).

In this article, the authors examine the intensification of liveness and its effects in the Charlie Hebdo attacks that took place in Paris in January 2015. In their investigation they first re-visit the existing theoretical literature on media, event and time, and discuss in particular the relationship between media events and the idea of liveness. They then move on to the empirical analysis of the Charlie Hebdo attacks and demonstrate the aspects of intensified liveness in the circulation of selected tweets. The analysis is based on a multi-method approach developed for the empirical study of hybrid media events. In conclusion, the authors argue that the liveness, experienced and carried out simultaneously on multiple platforms, favours stereotypical and immediate interpretations when it comes to making sense of the incidents unfolding before the eyes of global audiences. In this condition, incidents are interpreted ‘en direct’, but within the framework of older mnemonic schemes and mythologization of certain positions (e.g. victims, villains, heroes) in the narrative. This condition, they claim, further accelerates the conflict between the different participants that took part in the event.

This chapter examines the technological opportunities of the digital age and the Internet for a multidirectional exchange of Jihadi ideas, ideology, strategy and tactics. Myriads of social networks on the Internet serve as platforms for Jihadi disputes, which shows that the Internet and telecommunication technology of the twenty-first century are of central importance for new terrorism. Currently, the World Wide Web and its numerous media channels are the most important and most commonly and frequently used communication and propaganda platforms of the Islamist and Jihadi milieu. The Internet allows free cross-border and real-time communication and interaction as well as the reception of (supposedly authentic) reports on the fate of individual Jihadis and developments in far-off conflict regions. These technological achievements of the twenty-first century have enabled the (imagined) worldwide Umma to interconnect and pose a historically new potential for Jihadi actors of new terrorism to mobilise and radicalise Muslims on a global scale.

Experts argue that the internet has provided expanded opportunities for violent extremist groups to propagandize and recruit. The Islamic State of Iraq and Syria, or ISIS, is an exemplar in that it has heavily invested in an online presence and uses online communities and social media to attract and retain supporters. Does ISIS’s online presence translate into a higher probability that individuals in its target audience will become supporters? In this study, we analyze over 6,000 individuals in six Arab countries to find if those that use the internet to follow political news or to express political views are more likely to support ISIS. We find that respondents who get their news online are significantly more likely to support ISIS than those who follow the news on television or print media. Moreover, those who use online fora for political expression are also more likely to express support for ISIS. Indeed, individuals who engage in online political discussion are more likely to support ISIS than those who engage in conventional political activity, though less than those who engage in contentious political behaviors such as attending a political protest. We conclude with a brief discussion of the academic and policy implications of these findings.

In recent years, most international studies on hate speech online have focused on the three platforms traditionally considered the most influential: Facebook, YouTube and Twitter. However, their predominance as the biggest international social networks is no longer uncontested. Other networks are on the rise and young users especially lose interest in the ‘old’ platforms. In April 2019, Instagram had more active accounts globally than Twitter and came fifth in terms of global page impressions, after Facebook, Pinterest, Twitter and YouTube. Additionally, recent studies into the social media use of minors and young adults showed that Instagram is more important than Facebook to users younger than 30 in several countries. Since hate groups and extremists move their propaganda to the channels where they can reach their target audience most easily, it is important to take those changes in the social media landscape into consideration. Facebook, Twitter, YouTube and Instagram are all parties to the Code of Conduct on countering illegal hate speech online, established by the European Commission in 20164, agreeing to take stronger and swifter action against hate speech on their platforms. Google+ has also joined the Code of Conduct in 2018. However, as the network was shut down in April 2019, it is no longer included in this analysis. As hate speech moderation increases on the major social media platforms, hate groups and extremists turn to other networks where community guidelines against hate speech are less strictly enforced. Some of those alternative platforms, like VK.com or Gab.ai, have acquired a broad international audience and are considered ‘safe havens’ by far-right or right-wing extremist activists. Other platforms have a more local audience or are only relevant in specific countries. This analysis offers an overview of the most prevalent social media platforms and websites used for disseminating hate speech in the countries of the sCAN project partners.