Online Library

More than 550 Muslim women from Western countries have joined ISIS and moved to its proclaimed ‘Caliphate’ in Syria and Iraq. No extremist group has been able to attract so many female Western recruits so far, and their number continues to grow. This article is intended to explain the reasons behind such unprecedented success, the motivation of Western Muslims to join ISIS and their roles in the ‘Islamic State’. It also compares living conditions under ISIS’ rule with the expectation induced by ISIS’ recruiters in women from the West who had shown an interest to make hijra and join ISIS. Understanding these factors is vital to figure out how to stop this trend and to assess the security threat posed to the West by possible female returnees, or radicalised sympathizers who are unable to leave their countries of residence.

The academic community studying terrorism has changed dramatically in the past decade. From a research area which was investigated by a small number of political scientists and sociologists, employing mainly descriptive and qualitative studies that resulted in limited theoretical progress as noted by Schmid and Jongman (1988) as well as Crenshaw (2000), it has in a short time become one of the more vibrant and rapidly developing academic realms as scholars from different branches of the social sciences have engaged in an effort to unravel this phenomenon, introducing new theoretical outlooks, conceptualizations and methods.

The descriptive and explanatory potentials of Social Network Analysis (SNA) in the study of violent political groups attracted some of the new students of terrorism shortly after the September 11th attacks (Van Meter 2001, Carly et al. 2002, Krebs 2002). Yet, even though their studies showed strong potential as they provided significant insights about the structures and internal processes of terrorists groups, the use of SNA in the study of political violence has remained quite limited, and still amounts to only a small fraction of the research in the field. Our experience in presenting SNA of violent groups in various platforms and events has led us to conclude that this is a result of two factors, which sustain each other. The majority of political violence students have very limited acquaintance with the rationale, and the main concepts and methodological tools of SNA; hence, many of them are still reluctant to exercise SNA in their studies and consequently tend to express doubt regarding its efficiency and relevance for the study of complex social phenomena.

This essay is not methodological per se in the sense that our goal is not to provide a methodological introduction to SNA. We do strive however to provide a clear presentation of the advantages of this realm for the study of terrorism and related fields, as well as the main relevant methodological tools and concepts, by utilizing pertinent and intelligible examples. These illustrate how network analysis complements conventional approaches to the study of political violence and how it can provide important information about the characteristics of the group structure (and how it influences members motives, behaviors and the outcome of their actions), recruitment processes, evolution, and of the division of political and social power among its members. We hope this will encourage more scholars to incorporate SNA into their studies, and consequently will further our understanding of the processes, causes and implications of political violence.

Today, we live in a world of networked global communities, drawn together by the recent technological boom. This unprecedented degree of interconnectivity has affected every size and kind of social organization, from the American government to a camera-armed protester on the streets. Technology has particularly changed the fabric of the Islamic world, a community torn between rejecting innovation and embracing modernity. The mass social movements that rocked the Middle East during the Arab Spring only highlight how important connective devices have become for the strategic calculi of Islamic social movements. Islamic groups now use Internet platforms like Facebook and YouTube to reach a greater audience, challenge opponents, and spread their ideologies.

To see the Internet as only a ‘tool’ or ‘resource’ for disseminating ideas and products, as much of the literature has done, is to miss an even more significant aspect of online venues. The Internet is also a site of important ‘identity work’, in which collective identities can be accomplished interactively. This chapter explores how collective identities are constructed by white supremacists who specifically exploit the web as a venue for expressing ‘white pride worldwide’. Drawing on social movement literature around the building of collective identities, we examine the online identity work of the ‘globalizing’ right-wing extremist movement through four key frames: alternative media/alternative messaging; identity borders; shared identity; and mobilizing hate. Here, we explore the Internet not as a tool, but as site for the active construction of collective white identity.

This report contains articles presented at the Countering Daesh Experts Workshop convened by The Carter Center Feb. 22–24, 2016, in Atlanta, Ga. The workshop brought together 21 leading scholars and practitioners from 10 different countries to discuss Daesh recruitment strategies and its use of social media technologies to appeal to alienated youth. In addition to developing insights into recruitment and social media use, the workshop aimed to develop nuanced counternarratives that engage religious resources, leaders, and institutions in peacebuilding in their local contexts and to promote a deeper understanding of religion in conflict.

Hate groups are increasingly using multiple social media platforms to promote extremist ideologies. Yet we know little about their communication practices across platforms. How do hate groups (or “in-groups”), frame their hateful agenda against the targeted group or the “out-group?” How do they share information? Utilizing “framing” theory from social movement research and analyzing domains in the shared links, we juxtapose the Facebook and Twitter communication of 72 Southern Poverty Law Center (SPLC) designated hate groups spanning five hate ideologies. Our findings show that hate groups use Twitter for educating the audience about problems with the out-group, maintaining positive self-image by emphasizing in-group’s high social status, and for demanding policy changes to negatively affect the out-group. On Facebook, they use fear appeals, call for active participation in group events (membership requests), all while portraying themselves as being oppressed by the out-group and failed by the system. Our study unravels the ecosystem of cross-platform communication by hate groups, suggesting that they use Facebook for group radicalization and recruitment, while Twitter for reaching a diverse follower base.