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Following the recent terrorist attacks in Paris and Tunisia in 2015, and in Woolwich, south-east London where British Army soldier Drummer Lee Rigby was murdered in 2013, there has seen a significant increase in anti-Muslim attacks. These incidents have occurred offline where mosques have been vandalized, Muslim women have had their hijab (headscarf) or niqab (face veil) pulled off, Muslim men have been attacked, and racist graffiti has been scrawled against Muslim properties. Concurrently, there has been a spike in anti-Muslim hostility online, where Muslims have been targeted by campaigns of cyber bullying, cyber harassment, cyber incitement, and threats of offline violence. Against this background, we examine the nature and impacts of online and offline anti-Muslim hate crime. We draw on our different experiences of conducting research on anti-Muslim hate crime, using two independent research projects in order to consider the affinity between online and offline anti-Muslim hate crime. We argue that, in reality, online/offline boundaries may be more blurred than the terms imply. For victims, it is often difficult to isolate the online threats from the intimidation, violence, and abuse that they suffer offline. Moreover, victims often live in fear because of the possibility of online threats materializing in the “real world.” We conclude that there is a continuity of anti-Muslim hostility in both the virtual and the physical world, especially in the globalized world.

Discourse of terrorism and social media are often discussed the last few years, discussions related to the issue of terrorism is often associated with social media is considered to be one of the tools used to spread the ideology of terrorist networks even recruiting members. Terrorist networks utilizing social media to conduct ideological campaign covertly or overtly and massive. The definition of terrorism employed here is the selective use of fear, subjugation, and Intimidation to disrupt the normal operations of a society. All social system seek ethical and legal norms that satisfy the conditions for continued human survival without giving offence to the major ideological premises on which these respective societies have come to rest. Consequently, while different social systems react differently to terror in accordance with their vision of self interest, no surviving society can be indifferent to the problems raised by terrorism. Terrorist activities have been aiming for and take advantage of ideology and religion for the world community in favor of the claim that their struggle. Genealogy religious radicalism emerged for several reasons. As the pressure of the political regime in power and the failures of the secular ideology of the regime, so the presence of radicalism considered as an alternative ideological only in the fight against oppression and adversity caused by the secular regime so that a group of radicalism assumed that it had no other option but to commit acts of terrorism to counter secular regime. The polarization of political behavior and the fragmentation of political belief are well illustrated in the current rhetoric concerning. Attitudes toward the uses of terror and the functions of terrorist range from a gratuitous belief in terror as the only possible means to bring about social changes to a view of terror and terrorist. The range of views extends from terrorists as the only authentic heroes in notably unheroic age to their demotion as petty criminals who coat their venal act with an ideological gloss.

A range of psychological, social, and environmental factors render some individuals more susceptible to militant Islam than others. Research also suggests that there are certain “triggers,” which help to explain why it is that only some individuals exposed to the same societal structural influences turn to violence. This article seeks to contribute to future empirical research in this area by studying the significance of certain “charismatic” preachers in this process and examining the role the Internet plays in strengthening the charismatic bond. Difficulties in defining and measuring “charisma” may help in part to explain the paucity of research on this aspect of radicalization but since charismatic authority derives from the bond between preacher and follower, an examination of the activities, strategies, and techniques used to build relationships and win adherents to Salafi-jihadism may provide valuable insights for countering radicalization.

The All Wales Hate Crime Project (Williams & Tregidga 2013, 2014)
highlighted the emerging problem of cyberhate and cyber bulling via social media
through interviews with victims. Opportunities for online engagement have
increased exponentially over the past two decades. In 1999 only 10 per cent of UK
households had access to the Internet. The number had grown to 53 percent in
2005 and to 85 per cent in 2015 (ONS 2015). Estimates put global social media
membership at approximately 2.5 billion non-unique users, with Facebook, Google+
and Twitter accounting for over half of these (Sloan et al. 2015, 2015, Williams et al.
2016). Open and widely accessible social media technologies, such as Twitter and
Facebook, are increasingly being used by citizens on a global scale to publish online
content. The diffusion of information in these networks can manifest itself in a
number of ways, ranging from the positive, such as support of social resilience
through calls for assistance and advice (Morell et al. 2011), to the negative, through
the production and contagion of misinformation and antagonistic and prejudiced
commentary (Burnap et al. 2013, 2014, Williams et al. 2013).

Hate Crime and its commission online is now recognised as a priority by the
UK Government. The sending of menacing messages via the Internet is now
punishable by up to 2 years imprisonment (Malicious Communications Act 1998 as
amended by the Criminal Justice and Courts Bill 2015). The Welsh Government
continues to implement ‘Tackling Hate Crimes and Incidents: A Framework for
Action’ and the fast paced evolution of social media is providing significant
challenges for partners and agencies. Despite this recognition, practitioners can
remain in the dark about the nature, prevalence and resources available to tackle
cyberhate and bulling on social media.
This conference aimed to address this knowledge gap via a series of keynote
presentations from high-profile leaders in the field and via hands on workshops.
This report outlines conference attendee experiences in relation to the current barriers and potential solutions in the area of cyberhate and cyber bullying and puts
forward national recommendations.

Applying cutting-edge psychiatric theories to an analysis of online Taliban literature in four languages, Neil Krishan Aggarwal constructs a game-changing narrative of the organization’s broad appeal and worldview.
Aggarwal focuses on the Taliban’s creation of culture, evoking religion in Arabic and English writings, nationalism in Dari sources, and regionalism in Urdu texts. The group also promotes a specific form of argumentation, citing religious scriptures in Arabic works, canonical poets in Dari and Urdu writings, and scholars and journalists in English publications. We see clearly how the Taliban categorizes all Muslims as members and all non-Muslims as outsiders; how they convince Muslims of the need for violence; and how they apply the insider/outside dichotomy to foreign policy. By isolating these themes, Aggarwal helps us craft better counter-messaging strategies.

This book explores the interface between terrorism and the internet and presents contemporary approaches to understanding violent extremism online.
The volume focuses on four issues in particular: terrorist propaganda on the internet; radicalisation and the internet; counter campaigns and approaches to disrupting internet radicalisation; and approaches to researching and understanding the role of the internet in radicalisation. The book brings together expertise from a wide range of disciplines and geographical regions including Europe, the US, Canada and Australia. These contributions explore the various roles played by the Internet in radicalisation; the reasons why terroristic propaganda may or may not influence others to engage in violence; the role of political conflict in online radicalisation; and the future of research into terrorism and the internet. By covering this broad range of topics, the volume will make an important and timely addition to the current collections on a growing and international subject.

This book will be of much interest to students and researchers of cyber-security, internet politics, terrorism studies, media and communications studies, and International Relations.