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This article argues that similarities between jihadism and far-right radicalism are increasing, particularly with regard to the spectacularisation of violence. Spectacularisation means representing and performing violence in the form of a show, for instance through live-streaming, with a renewed emphasis on captivating symbols and much less attention paid to the ideological foundations on which the radical project is supposed to rely. After the March 2019 shooting in Christchurch, New Zealand, the spectacularisation of racist, anti-Islamic and anti-Semitic violence increased, thus consolidating that event as a turning point in the evolution of the contemporary far right and the history of jihadism—which has far-right affinities. Lured by the performance of violence, the number of contemporary far-right sympathisers is steadily growing in a virtual environment that closely resembles that of jihadists, where patterns and mechanisms of online recruitment and grooming are proliferating.

The briefing highlights how through its limited content moderation policies Telegram has become a safe space for white supremacists to share and discuss a range of explicit extremist material. Furthermore, it shows that through the many of these Telegram communities have become permissive environments where overt calls for violence and support for terrorism is widespread. Much of the content which we have identified appears to breach Telegram’s terms of service which prohibit the promotion of violence, suggesting that the platform’s current enforcement of its policies is not effective.

This new investigation from the Institute for Strategic Dialogue (ISD) delves into the inner workings of a pro-ISIS account network on Facebook, providing a case study of the resilient network dynamics, technological loopholes, and cross-platform activity that allowed a web of accounts to survive and flourish for over three months on a platform which purports to be a hostile environment for terrorist actors.

The Islamic State of Iraq and ash-Sham (ISIS) continues to use social media as an essential element of its campaign to motivate support. On Twitter, ISIS’ unique ability to leverage unaffiliated sympathizers that simply retweet propaganda has been identified as a primary mechanism in their success in motivating both recruitment and “lone wolf” attacks. The present work explores a large community of Twitter users whose activity supports ISIS propaganda diffusion in varying degrees. Within this ISIS supporting community, we observe a diverse range of actor types, including fighters, propagandists, recruiters, religious scholars, and unaffiliated sympathizers. The interaction between these users offers unique insight into the people and narratives critical to ISIS’ sustainment. In their entirety, we refer to this diverse set of users as an online extremist community or OEC. We present Iterative Vertex Clustering and Classification (IVCC), a scalable analytic approach for OEC detection in annotated heterogeneous networks, and provide an illustrative case study of an online community of over 22,000 Twitter users whose online behavior directly advocates support for ISIS or contibutes to the group’s propaganda dissemination through retweets.

Reciprocal radicalisation is the theory that extremist organisations are connected and feed on one another’s rhetoric and actions to justify violent escalation. Recent empirical work has suggested that reciprocal radicalisation is a good deal more subtle than is often assumed, and is nuanced by organisational, social and political context. This study seeks to apply the theory of reciprocal radicalisation to the far-right digital milieu, an online space conceptualised as underpinning the varying physical manifestations of the far-right. Based on a qualitative thematic analysis of user posts in three far-right web forums, the study concludes that responses to ideologically opposed terrorism within the far-right milieu are often at odds with the assumed radicalising effects of terrorist attacks. While responses were not uniform, for many users in the far-right digital milieu, jihadist terrorism was an obvious and expected result of the wider failures of politics and society. Although there were some calls for violent reprisal, they were juxtaposed by non-violent responses which interpreted jihadist terror as a consequence and sign of societal decadence and political weakness around issues of migration and rights.

We present two studies of online ephemerality and anonymity based on the popular discussion board /b/ at 4chan.org: a website with over 7 million users that plays an influential role in Internet culture. Although researchers and practitioners often assume that user identity and data permanence are central tools in the design of online communities, we explore how /b/ succeeds despite being almost entirely anonymous and extremely ephemeral. We begin by describing /b/ and performing a content analysis that suggests the community is dominated by playful exchanges of images and links. Our first study uses a large dataset of more than five million posts to quantify ephemerality in /b/. We find that most threads spend just five seconds on the first page and less than five minutes on the site before expiring. Our second study is an analysis of identity signals on 4chan, finding that over 90% of posts are made by fully anonymous users, with other identity signals adopted and discarded at will. We describe alternative mechanisms that /b/ participants use to establish status and frame their interactions.