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While a growing body of evidence suggests that the Internet is a key facilitator of violent extremism, research in this area has rarely incorporated former extremists’ experiences with the Internet when they were involved in violent extremism. To address this gap, in-depth interviews were conducted with ten Canadian former right-wing extremists who were involved in violent racist skinhead groups, with interview questions provided by thirty Canadian law enforcement officials and ten community activists. Participants were asked about their use of the Internet and the connection between their on- and offline worlds during their involvement in the violent right-wing extremist movement. Overall, our study findings highlight the interplay between the Internet and violent extremism as well as the interactions between the on- and offline worlds of violent extremists. We conclude with a discussion of study limitations and avenues for future research.

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.

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.

Der Rechtsterrorismus ist im digitalen Zeitalter angekommen. Von Christchurch bis El Paso haben sich neue Ausdrucksformen rechter Gewalt etabliert, deren Täter mehr in digitalen Subkulturen als in rechtsextremen Organisationen zu verorten sind. Die radikalisierenden Tendenzen obskurer Online-Communitys geraten somit stärker in den Fokus der Forschung und fordern das Verständnis von rechtem Terror heraus. Wie verändert sich der Rechtsterrorismus also im digitalen Zeitalter? Mit diesem Beitrag möchten wir diese Frage mit dem Verweis auf die Beziehung von digitalen Hasskulturen und rechtsterroristischer Gewalt beleuchten. Wir argumentieren, dass die Analyse der Gewalttaten nicht ohne das Verständnis digitaler Hasskulturen auskommt, die Menschenfeindlichkeit über ironische Kommunikationsformate normalisiert. Aus ihnen heraus bildet sich eine rechtsterroristische Subkultur, die die ambivalenten Erzeugnisse digitaler Kulturen aufgreift und mit gewaltverherrlichenden Inhalten des Neonazismus verbindet, um eines zu erreichen: Menschen zur Gewalt anzuspornen.