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In the space of 36 minutes on March 15, 2019, it is alleged that Brenton Tarrant, an Australian far-right extremist, fatally shot 51 people in two mosques in Christchurch in the deadliest terrorist attack in New Zealand’s history. What was unique about Tarrant’s attack—at least insofar as extreme-right terrorism is concerned—is that he livestreamed his atrocity on Facebook and in doing so, highlighted the Achilles heel of such platforms when faced with the viral dissemination of extremely violent content.

This article explores the extent to which ‘transnationalism’ offers analysts a meaningful prism through which to analyze racially or ethnically motivated violent extremist (REMVE) terrorism or whether the term obscures more than it illuminates. The ‘transnational’ dimension of REMVE terrorism is often ill-defined and misunderstood, leading to misconceptions about the nature of such networks that in turn exaggerate their ‘global’ reach and distort our understanding of how they operate in practice. The digital revolution has internationalized far-right extremist networks, but many of these remain regional rather than truly transnational. Nevertheless, understanding the transnational dimension of social media and its role in the radicalization of lone-actor REMVE terrorists is increasingly important. Online REMVE communities rather than physical organizations per se serve as the medium through which violent ideologies are spread; where lessons from previous attacks are learned and internalized; where the perpetrators of violence are revered; and where further acts of violence are encouraged and incited—which, as this article demonstrates, has real-world effects. What this suggests is that, insofar as REMVE terrorism is concerned, ‘domestic’ terrorism is increasingly inseparable from tackling ‘transnational’ terrorism and that digital platforms have increasingly blurred the boundaries between the two.

VOX-Pol Blog post.

VOX-Pol Blog Post.

This dissertation is, at its core, an interrogation of white masculinity in Canada’s right-wing spaces. While my interlocutors spent a great deal of time discussing others, namely immigrants, globalist elites, and feminists, through their discourse, they revealed a lot more about themselves and their perceived victimhood (Berbrier, 2000). This victimhood is derived from what Hage (2000) refers to as the white nation fantasy, wherein white people believe they have the right to rule, control, and dominate in their countries. They are entitled to this by virtue of their whiteness and its perceived superiority, and thus feel justified in their harmful behaviour (Essed & Muhr, 2018). Yet, as I show throughout each chapter, that right is challenged time and time again by immigration, feminism, and racial justice, which triggers a sense of aggrieved entitlement (Manne, 2019) and backlash (Boyd, 2004; Braithwaite, 2004). Moreover, I demonstrate that this is not only a white fantasy, but rather a white male fantasy. While the white nation fantasy relies on white supremacy, the white male nation fantasy interweaves notions of male supremacism wherein not only are people of colour inferior, so too are women – including white ones who do not fall in line. I draw on bell hook’s conception of “white supremacist capitalist patriarchy” to show how their discourse, while explicitly racist and nativist (Schrag, 2010), upholds and is in turn upheld by both capitalism and patriarchy. Thus, while chapters on hockey, promiscuous women, and a “Sad Keanu” meme may seem disparate and disjointed, they all connect back to these notions of supremacism, entitlement, and ultimately victimhood.

VOX-Pol Blog Post.