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As a social media platform, Instagram has a strong influence on youth culture, identity, and perceptions of the world, with the application serving not only for youth to follow accounts that are aspirational but also for entertainment and identity building through memes. Meme accounts that are explicitly conservative and that espouse white supremacist, hateful ideology and subsequently, identity, are incredibly prevalent. Media serve as powerful institutions for the socialization of youth, and content on the platform reveals that memes are serving as building blocks of ideological meaning. This study conducted a discourse analysis of the memes and content circulated by the alt-right affiliate movement the ‘Proud Boys,’ which is being sold to young men as a fraternity-like organization to celebrate ‘Western ideals’. Proud Boys operate on an ideology that consists of both symbolic and physical violence, and the popularity of these groups is growing. Using Bourdieu’s work on language as a framework, this article is an exploration to their recruitment and world-building practices on Instagram using memes and will be necessary to understand the movement, and to gain further insight into how memes are being used as propaganda.

In this report, we present an empirical study from Twitter on how Islamist extremists and right wing extremists are active on Twitter. Our study was based on ethnographic, automatic text and network analyses of data from German female and male Twitter accounts.

VOX-Pol Blog post.

In this article we describe our five-year research project on the notorious radical free speech service and fringe platform Gab. During these years we scraped an entire platform, prepared it into a dataset for analysis, and opened it up to a broader community of students and researchers. Each of these projects provides us not just with a small slice of platformized far-right culture but also with a larger sphere of a fringe platform. However, the overarching goal of the Gab project was to contribute to a methodology for the study of the contemporary platformized far right. The atypical nature of the project posed many methodological, epistemological, and legal challenges. It therefore kicked off an institutional learning process about the possibilities, legal boundaries, and best practices for research compliant with General Data Protection Regulation (GDPR). In this article we argue that the study of the platformized far right should have a thorough understanding of the medium on which the object is present, as well as the methods with which the object is captured. What is more, scholars that use digital tools and data methods for capture and analysis of web platforms must become literate in operating them. Consequently, data-driven research on the far right is naturally interdisciplinary and therefore cooperative and adherent to the principles of open science.

Although the subject of extreme right virtual community formation is often discussed, an online ‘sense of community’ among right-wing extremists has not been systematically analysed. It is argued that to study this phenomenon and to understand its backgrounds and function, the offline and online experiences and actions of those involved need to be taken into account. For this purpose, qualitative data has been collected on the web forum ‘Stormfront’, supplemented by extensive online interviews with eleven of its members. It is demonstrated that those experiencing stigmatization in offline social life regard the forum as a virtual community that functions as an online refuge, whereas those who – because of special circumstances – do not experience offline stigmatization do not display an online sense of community. It is concluded that offline stigmatization underlies virtual community formation by Dutch right-wing extremists. Because this mechanism may have broader significance, additional hypotheses for future research are formulated.

The Internet has become the principal platform for the dissemination and mediation of the ideology of Islamic movements, ranging from purist (non-violent) to politically engaged movements to Jihadi networks. Certainly in intelligence and security circles the Internet is considered the single most important venue for the radicalization of Muslim youth. On the other hand the Internet is seen as a means for people to transcend ethnic and religious divisions that are pervasive in other spheres of life. In this paper the author argues that both premises seem to result from a lack of understanding of the relationship between online and offline realities and still more from the difficulty of ascertaining the extent to which websites influence wider audiences and users. In order to understand the reception of Internet messages the local context and the way global narratives are appropriated in the local context, should be taken into account. My argument will be based on my empirical study of the practices of Muslim youth with regard to the Internet; I will explore how they act simultaneously as performers and observers in these virtual spaces.