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Race and racism persist online in ways that are both new and unique to the Internet, alongside vestiges of centuries-old forms that reverberate significantly both offline and on. As we mark 15 years into the field of Internet studies, it becomes necessary to assess what the extant research tells us about race and racism. This paper provides an analysis of the literature on race and racism in Internet studies in the broad areas of (1) race and the structure of the Internet, (2) race and racism matters in what we do online, and (3) race, social control and Internet law. Then, drawing on a range of theoretical perspectives, including Hall’s spectacle of the Other and DuBois’s view of white culture, the paper offers an analysis and critique of the field, in particular the use of racial formation theory. Finally, the paper points to the need for a critical understanding of whiteness in Internet studies.

As with so many technologies, the Internet’s racism was programmed right in—and it’s quickly fueled the spread of White supremacist, xenophobic rhetoric throughout the western world.

Al-Qaeda’s media strategy in 2009 reflected the group’s attempts to meet the triple challenge of a shifting media landscape, its enmeshment in the Afghanistan-Pakistan nexus, and the global jihadist movement’s failures over the last several years. The results are ambiguous. Al-Qaeda appears to be holding the attention of the faithful, but it faces a rising din of competing voices, an Internet that is more and more of a mixed blessing, and less resonance in mainstream Arab media than in years past.

We have examined two mobile applications that have received significant attention in
coverage of the Iraq insurgency. The first, FireChat, is a U.S.-developed mobile messaging platform that
facilitates off-the-grid messaging; features which make it ideal in situations where Internet access is restricted,
and that has resulted in growing user numbers in Iraq. However, it is crucial that as applications such as
FireChat become more popular in dangerous environments like Iraq, that users are informed about the security
features and limitations of using such tools. The second application, Dawn of Glad Tidings, is an Android app
developed by ISIS that has been reported to broadcast messages using the Twitter accounts of users who
install the application.

In this essay, I discuss how the alt-right has brought back into fashion traditional tenets of the reactionary, xenophobic, and often racist far-right, as demonstrated by George Hawley, and how it has managed to make these tenets appear as novel, provocative, and updated to the 21st century U.S. society and digital environment. I argue that to do so, alt-righters relied heavily on the creation, and sometimes reappropriation, of enemy images, with the ultimate goals of provoking outrage, instilling fear and/or hatred towards specific groups, reinforcing a sense of belonging within their own community, or more broadly manipulating collective perceptions and representations, first online then in real life. Indeed, the election of Donald Trump was hailed by the online alt-right as one of their major successes. With the help of irony, subversion, and often carefully engineered propaganda-like messages and images, the alt-right, it boasts, “meme’d into office” the Republican candidate. This paper consequently leads to an analysis of real-life repercussions of such adversarial rhetoric, notably through examples of recent far-right domestic terrorism in the US, and to a reflection on their place in an age of post-truth, fake news, and alternative facts. This contribution focuses on several enemy images. The first is that of the civilizational enemy from the outside, which uses the traditional process of othering. This theme is linked to Trump’s campaign and to his attacks against two major “enemies” of the U.S., namely Hispanics and Muslims. With the alt-right, refugees for example become “rapefugees,” which easily appeals to rampant islamophobia. The second enemy image created by the alt-right consists in its ideological opponents. Here, the function of the enemy image is to discredit opponents and their views (“cuckservative,” “feminazi,” or the sarcastic “Social Justice Warrior”). The third enemy image establishes a link between the first two. It depicts what I would call the “enemy within,” a common thread (or threat) in far-right ideologies. Indeed, cultural Marxism, a widespread conspiracy theory among the alt-right, is what its proponents believe to be the hidden reason for the perceived decline of the Western civilization. According to this worldview, the ideological opponents push a conspiracy against the West and its values. The recurring claims of a liberal bias among the media and academia also belong to this conspiracy theory. It also embraces elements of anti-Semitism, as well as traditional aspects of anti-communism, reminiscent of the historical Red Scares. Such a theory thus provides its believers with a broader narrative, as well as with a common enemy to rally against, and therefore builds a form of intersectionality among various online fringe groups.

The phenomenon of foreign fighters has become a central issue to the ongoing conflict in Syria. This article explores how members of the public answer the question ‘Why do British citizens join the conflict in Syria’ on social media sites and in response to online news articles. Building upon research on everyday narratives of security and terrorism, we analyse 807 comments, and in doing so, we argue that online comments are important in producing the discursive environment for making sense of British foreign fighters and what should be done in response to them. We find that there is a tendency to view British foreign fighters as being purely motivated by religion, and there is also a belief that British foreign fighters should be responded to through exceptional measures. We discuss the implications of such perceptions, and we highlight how problematic misconceptions about Islam and Muslims are not just disseminated through elite and media discourse, but through everyday narratives published by members of the public online.