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Casi 1.5 millón de personas emplean Facebook en todo el mundo. Aunque la mayoría de las usuarios utilizan el sitio con fines positivos, algunos emplean la plataforma con malas intenciones. En este sentido, Facebook ha creado las normas de la comunidad, un conjunto de políticas que detalla qué tipo de contenido es apropiado publicar y qué queda prohibido. Por ejemplo, Facebook prohíbe y elimina contenido que incite al odio, que define como “contenido que ataca directamente a individuos en función de su raza, origen étnico, nacionalidad, religión, orientación sexual, sexo, género, identidad de género, discapacidad grave o enfermedades”. A pesar de que la incitación al odio está prohibida, en ocasiones ciertos usuarios publican contenido desagradable o perturbador que no infringe las políticas de Facebook.

Para contrarrestar ese tipo de contenido desagradable o extremista, Facebook ha declarado públicamente que el contenido compensatorio (y las herramientas que su plataforma ofrece para promoverlo) desempeñan un papel fundamental en la lucha contra dichas malas prácticas. Facebook opina que esta forma de atajar el problema no es sólo resulta potencialmente más eficaz, sino que además es más probable que tenga éxito a largo plazo.

Recent terrorist attacks carried out on behalf of ISIS on American and European soil by lone wolf attackers or sleeper cells remind us of the importance of understanding the dynamics of radicalization mediated by social media communication channels. In this paper, we shed light on the social media activity of a group of twenty-five thousand users whose association with ISIS online radical propaganda has been manually verified. By using a computational tool known as dynamic activity-connectivity maps, based on network and temporal activity patterns, we investigate the dynamics of social influence within ISIS supporters. We finally quantify the effectiveness of ISIS propaganda by determining the adoption of extremist content in the general population and draw a parallel between radical propaganda and epidemics spreading, highlighting that information broadcasters and influential ISIS supporters generate highly-infectious cascades of information contagion. Our findings will help generate effective countermeasures to combat the group and other forms of online extremism.

Recent years have seen a great deal of interest in phenomena such as Al Qaida ‘terrorism’, Islamic ‘radicalism’ or, increasingly, ‘jihadism’ – on the Internet. However, as I argue in this thesis, much work in these areas has been problematic for a number of reasons. Much literature has been narrowly focused on the security issues which it pre-judges the content to raise, and has therefore taken some aspects too literally while ignoring others. Conversely, where authors have addressed ‘jihadi’ content or ‘electronic jihad’ as a phenomenon unto itself, they have had difficulty making sense of it within religious studies or political communication frameworks. In this dissertation, I propose an alternative approach. Deliberately eschewing frameworks based on pre-existing conceptions of religion or politics, I draw, instead, on the academic literature on fandom and subcultural media consumption. Using this conceptual lens, I attempt to analyse jihadism on the Internet (which I define in terms of online consumption of, and identification with self-described ‘jihadi’ content) as a subcultural phenomenon on its own terms. I argue that, without necessarily denying the role that beliefs and ideals expressed in ‘jihadi’ content may sometimes have in sustaining the physical violence of the ‘global jihad’, the cultural practices which constitute Internet jihadism have a tactical logic of their own which may not always coincide with the ‘strategic’ interests of ‘global jihad’. By better understanding what ‘ordinary’ jihadis, most of whom will never participate in violence, get out of their practices, and how they negotiate the apparent contradictions of their situation, I suggest that we may be better placed to understand not only why some jihadis ‘fail’ to negotiate these contradictions, but also, perhaps, to raise questions about how popular media consumption works more generally.

In response to the rise of various fringe movements in recent years, from anti-vaxxers to QAnon, there has been increased public and scholarly attention to misinformation and conspiracy theories and the online communities that produce them. However, efforts at understanding the radicalisation process largely focus on those who go on to commit violent crimes. This article draws on three waves of research exploring the experiences of individuals currently or formerly involved in fringe communities, including the different stages of investment they progressed through, and ultimately, what made people leave. We propose a pathway model for understanding contemporary online radicalisation, including potential interventions that could be safely made at each stage. Insight into the experience of being immersed in these communities is essential for engaging with these people empathetically, and therefore preventing both the emergence of violent terrorists and protecting vulnerable people from being drawn into these communities.

The rise of QAnon presents researchers with a number of important questions. While emerging literature provides insights into how QAnon exists online, there is a dearth of theoretical engagement with the questions of why it exists, and what conditions brought it into being. This paper seeks to address this gap by contextualizing QAnon as an ontological phenomenon underpinned by anxiety, and inquiring into the identity formation strategies employed by the movement. Applying the basic precepts of discourse theory and discourse analysis to a representative canon of QAnon content, it finds that, like other formations of collective identity, QAnon is premised on interconnected dynamics of ontological fulfillment that cannot be explained away by pointing to ‘the algorithm’ or ‘madness’. Nor can it be tackled effectively by the content takedowns and de-platforming strategies currently employed. The paper concludes with a call to explore more empathetic engagement with conspiracy adherents, arguing that until we (re)discover a more inclusive, agonistic politics, QAnon and other fantastical conspiracy movements will continue to arise and some may metastasize into violent action. New forms of resilience to (online) polarization can be built on this principle.

VOX-Pol Blog post.