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Radicalization, which is influenced by social, cognitive, and economic variables, is the mental process that justifies violence or violent behavior. Since the invention of the Internet radical organizations have modified their tactics in order to fit the new environment. The Internet has evolved into more than simply a platform for extremist activity; it has also taken the place of the main operating environment and arena where political beliefs are developed, assaults are planned, and exceptional social movements start to take shape. Members of the group meet up online to discuss their religious beliefs and utilize these forums to broaden the scope of action at the individual and organizational levels in order to disseminate their political ideology, hire employees, and organize assaults. The conceptual framework, individual and group dynamic reasons of radicalization, metaphors for describing radicalization, radicalization driven by religion, internet radicalization, and case studies are highlighted in the current study.

This Article analyzes intermediaries’ civil liability for terror attacks under the anti-terror statutes and other doctrines in tort law. It aims to contribute to the literature in several ways. First, it outlines the way intermediaries aid terrorist activities either willingly or unwittingly. By identifying the role online intermediaries play in terrorist activities, one may lay down the first step towards creating a legal policy that would mitigate the harm caused by terrorists’ incitement over the internet. Second, this Article outlines a minimum standard of civil liability that should be imposed on intermediaries for speech made by terrorists on their platforms. Third, it highlights the contradictions between intermediaries’ policies regarding harmful content and the technologies that create personalized experiences for users, which can sometimes recommend unlawful content and connections.

VOX-Pol Blog Post.

VOX-Pol Blog post.

Radicalization is a global event affecting different countries and present in different historical contexts. Psychiatrists can help in the analysis of radicalization in individuals who operate autonomously from more radicalized groups. These lone actors or lone wolves are more difficult to spot as there is no unique identification because they operate as self-determined women or men. A focus of the current study is on the radicalization of children and women. The use of ethnographic research also using Internet sources has provided satisfactory results in the analysis of radicalization while reducing the risk and difficulties of approaching a sample population (terrorists, lone wolves, and radical groups) that, most of the time, is remote, dangerous and concealed to public scrutiny. Emphasis is also provided to the stages of development of radicalized thought and how radicalization can be understood in terms of cognitive and social development of the lone-wolf terrorist. The authors also explore how a radicalized leader can lever on the vulnerability of some individuals to radicalize them. Besides, the authors approach radicalized thought also as a logical fallacy and as a sign of dualistic thinking. Hence, a mix of cognitive, logical, and psychiatric triggers is analyzed in their potential to radicalize.

This article explores one aspect of digital politics, the politics of videos and more specifically of DAESH recruitment videos. It proposes a practice theoretical approach to the politics of DAESH recruitment videos focused on the re-production of regimes of (in)visibility. The article develops an argument demonstrating specifically how digital and commercial logics characterize the aesthetic, circulatory, and infrastructuring practices re-producing the regime of (in)visibility. It shows that digital/commercial logics are at the heart of the combinatorial marketing of multiple, contradictory images of the DAESH polity in the videos; that they are core to the participatory, entrepreneurial, individualized and affective processes of contagion determining whom the videos reach and involve; and that they shape the sorting, linking, flagging and censoring of the videos that define their accessibility on the internet. The theoretical and political cost of overlooking these digital and commercial characteristics of DAESH visibility practices are high. It perpetuates misconceptions of how the videos work and what their politics are and it reinforces the digital Orientalism/Occidentalism in which these misconceptions are anchored.