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Chapter in Stefan Malthaner and Peter Waldmann (eds.) Radikale Milieus: Das soziale Umfeld terroristischer Gruppen.

The substantive focus of this article is a small collection of image-based case studies of significant criminal acts of interpersonal cruelty that are now in the public domain. In all instances those engaged in criminal acts of violence record and document aspects of their own behavior. The case studies range from military personnel and terrorists to examples from popular culture. Self-created images have the potential to serve as evidence of criminal behavior. For the viewing public recorded images are attributed with a “commonsense” evidential documentary potential. The article looks at the documentary method and the rationale behind recorded images serving evidential purposes.

The growing scholarship on ethnic diasporas has prompted various off-shoots. Two significant directions are the relationship of diasporas with globalisation and their role in the expansion and radicalisation of ethnic conflict. The corporate enthusiasm of the 1990s for globalisation has been followed by sombre reflections on its destructive impact upon a vast array of areas, including inter-ethnic relations worldwide. This article explores one crucial aspect of this wave of disruption*the rapid expansion of radical forms of long-distance nationalism, often leading to a stress on maximalist goals and an abdication of responsibility. It conceptually distinguishes between stateless diasporas and diasporas that conceive themselves as tied to, and represented by, an existing ‘nationstate’. Examples include ethnic lobbies from the former Yugoslavia, greater Han xenophobia among overseas Chinese, and Hindutva technocratic chauvinism among Hindu-Americans. Finally, the article identifies the onset of ‘online mobbing’ or ‘cyber bullying’ as a new and ominous trend in Internet radicalism.

This article examines two cases in which political groups sought to harness the new media ecology to mobilise and justify acts of violence to public audiences and to supporters. In each case, a woman’s suffering is presented and instrumentalised. However, the new media ecology offers an increasingly irregular economy of media modulation: digital footage may emerge today, in a year or never, and it may emerge anywhere to anyone. The cases analysed here allow for reflection on the tension between contingency and intentionality as that irregular economy brings uncertainty for the political actors involved. Dua Khalil Aswad, an Iraqi teenager of the Yazidi faith, was stoned to death by a Yazidi mob consisting of tens of men, mostly her relatives. One Yazidi uploaded a film of the killing. This led to violent reprisals against the Yazidis. Camilia Shehata is a young Coptic Egyptian who, after allegedly converting to Islam, was returned to her church with the help of Egyptian security forces and kept in hiding despite public protests. Extremists in Iraq and Egypt seized on the Shehata case to justify violence against Christians. In both instances, the irregular emergence of digital content and its remediation through these media ecologies enabled distributed agency in ways that empowered and confounded states, terrorists and citizens.

We cannot truly understand terrorism in the 21st century—let alone counter it effectively—unless we also understand the processes of communication that underpin it. The book challenges existing terrorism research showing that current approaches are inadequate and outdated. It exposes the fact that, although we live in an age of interconnectedness shaped by media technologies, both policy makers and security experts know very little about how to make sense of this reality. Among the widespread myths the book dispels are: the idea that new recruits into the ranks of al Qaeda are ‘radicalized’ by a ‘narrative of grievance’; that the removal of extremist websites should be a priority; that ‘we’ can ‘rewrite’ terrorists’ propaganda; that being a ‘global brand’ is a source of strength for al Qaeda. This book will be of interest to researchers and students in terrorism studies, communication and media, politics and security.

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.