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This paper goes to the heart of this special issue by exploring the case of the web site, Jihadology, which the author founded and has managed for the past ten-plus years. It explores various issues including why such a site is necessary and/or useful, questions about dissemination and open access, lessons learned about responsibility and interaction with jihadis online, the evolution of the website that has the largest repository of jihadi content, interactions with governments and technology companies and how they viewed and dealt with the website. The paper also explores how the experience gained might help other researchers interested in creating primary source-first websites to assist in their research as well as to the benefit of others in the field. Therefore, this paper aims to shed light not only on this unique case, but also on the moral and ethical questions that have arisen through maintaining the Jihadology website for more than a decade in a time of changing online environments and more recent calls for censorship.

As dozens of British women and girls travel to join Islamic State in Syria and Iraq, there are increasing concerns over female radicalization online. These fears are heightened by the case of Roshonara Choudhry, the first and only British woman convicted of a violent Islamist attack. The university student in 2010 stabbed her Member of Parliament, after watching YouTube videos of the radical cleric Anwar Al Awlaki. Current radicalization theories portray Choudhry as a “pure lone wolf,” a victim of Internet indoctrination, without agency. This article explores how gender factors in her radicalization, to present an alternative to existing theoretical explanations. An engagement with gender reveals its role in Choudhry’s radicalization, first, in precluding her from a real-world engagement with Islamism on her terms, pushing her to the Internet; then in increasing her susceptibility to online extremist messages; finally, in fomenting an eventually intolerable dissonance between her online and multiple “real” gendered identities, resulting in violence. The article emphasizes the transgressive nature of this act of female violence in Salafi-Jihadi ideology; also, the importance of this gendered ideology as the foundation of ISIS recruitment online. It emphasizes the importance of understanding the operation of gender in the Jihad’s production of violence, and roles for men and women alike.

The rise of the Islamic State has contributed to both an increased terrorism threat in Western nations and an unprecedented number of citizens joining the group of so-called foreign fighters. IS has used the internet as a way to both disseminate propaganda and radicalize and recruit supporters. This article will begin by analyzing some of the most recent and well-known of such efforts, offering explanations for their successes and failures. The author then assesses limitations to combatting extremist ideas. Not only must the solution involve civil society, but a recalibration of the meaning and aims of counter-messaging is needed.

In this article, we propose an original method combining large-scale network and lexicometric analysis to link identifiable communities of Twitter users with the main discursive themes they used in the aftermath of the Charlie Hebdo attacks in Paris, France in 2015. We used this method to compare tweets and user networks in French and in English. We observed that the majority of the users who tweeted about Charlie Hebdo were people without any particular affiliation, who were shocked by the attacks and immediately expressed themselves through emotionally charged messages. But rather quickly their proportion decreased and they participated less in politically polarizing discussions. On the other hand, we found that smaller, highly politicized, and polarized groups had similar attitudes toward the events: they were less engaged immediately after the attacks in emotional expression of sympathy and shock, but they participated vividly in the following days in polemical discussions or engaged themes. Other findings include the central position of mainstream media and the existence of groups of users that aggregated on the basis of nationality. More generally, our results show clearly that even the most dramatic events such as a terrorist attack with innocent victims do not produce homogeneous reactions online. Rather, political engagement and cultural dispositions are keys to understand different attitudes on Twitter.

This thesis examines extremist Muslim narratives, discourse, and ideologies over the internet by using content analysis to thematically delineate and reconstruct them for the purpose of discovering the argumentation mechanisms through which they become persuasive and appealing. The research problem is that dominant theories in social sciences and popular literature create ‘taken for granted’ inferences that relegate extremist ideologies and narratives to the realm of structural contingencies, psychological pathologies, emotive appeal, manipulated religious ideologies, peculiar and unique rationalities or group dynamics. This thesis hypothesizes instead of the existence of a `logical structure` in extremist Muslim narratives. This logical structure is predicated on rationally persuasive arguments (which employ epistemic and instrumental rationality coupled with inductive/deductive reasoning) that appeal to any rational individual but are ultimately leveraged on for morally wrong end-state choices. Unfortunately much of the counter-narratives today seldom address this logical structure and choose to address the more traditional explanations cited above. Themes and argumentation mechanisms stemming from an examination of extremist Muslim narratives in this study demonstrate the presence and workings of this logical structure.

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.