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As a growing number of women engage in violent extremism, urgent questions about their recruitment and motivations are yet to be answered, particularly on the role of social media. Extremist organizations such as the Islamic State are adept at using social media messages to attract Western followers. Less clear is what tools can be used to deter recruitment when female extremists are taking a bigger part in orchestrating these campaigns. Join the Conflict Prevention and Resolution Forum at the U.S. Institute of Peace on May 10 for a discussion of women, social media and extremism.

In the view of many analysts, coercion is the reason most women join violent extremist groups, insurgencies and revolutionary organizations. There are, however, more sophisticated, nuanced and complex explanations such as a search for identity and sense of belonging. At the forum, a panel of experts will consider these motives and the means to address them online in the context of countering violent extremism. Join the conversation on Twitter with #CPRF.

Without measures of the lethality of terrorist networks, it is very difficult to assess if capturing or killing a terrorist is effective. We present the predictive lethality analysis of terrorist organization () algorithm, which merges machine learning with techniques from graph theory and social network analysis to predict the number of attacks that a terrorist network will carry out based on a network structure alone. We show that is highly accurate on two novel datasets, which cover Al Qaeda (AQ) and the Islamic State (ISIS). Using both machine learning and statistical methods, we show that the most significant macrofeatures for predicting AQ’s lethality are related to their public communications (PCs) and logistical subnetworks, while the leadership and operational subnetworks are most impactful for predicting ISISs lethality. Across both groups, the average degree and the diameters of the strongly connected components (SCCs) within these networks are strongly linked with lethality.

Online threats by terrorist groups are viewed as a special type of discourse that sends menacing explicit messages, expressing not only an intention to cause a direct physical harm to the threatened, but also to show a commitment to destroy public property or cause a change of system or government. This study applies critical discourse analysis with some insights from pragmatics to analyze the discourse-pragmatic contents of terror threats by two terrorist groups in Nigeria—Boko Haram and Ansaru. Explicit and implied threats are examined from seven online publications by these groups written between 2009 and 2012. This study shows that terror threats by Nigerian terrorist groups are intertextually and ideologically related to threats associated with Al Qaeda and global jihad, which also goes further to establish their strong link and influence with other terror groups around the world. The findings also show that the structure of terror threats is significantly different from the conventional formula for verbal threats.

Whereas modern communication strategies have been celebrated for promoting ease of interaction, this chapter highlights that they have been deployed by some terrorist groups in Africa to threaten human security. It defines religious extremism in terms of the expression of extreme or violent actions or jihad on the basis of particular interpretations or understanding of religious teaching or scripture, especially the Quran. The chapter examines the (online) communication behaviours of extremists/terrorist groups in West Africa and Somalia that are often associated with Islam. It also examines religious extremism and its relation to violent conflict and describes the extremist violent activities of some identified African terrorist groups, and how contemporary media and the Internet have provided dynamic platforms for disseminating their message and ideology. Liebman views religious extremism as the desire to expand the scope, details and strictness of religious law, social isolation and the rejection of the surrounding culture.

This article examines the impact of social media on the wave of Palestinian lone-wolf attacks against Israelis from October 2015 through September 2016. My principal argument is that social media played an important role in shaping the identity, perceptions, and behavioral patterns of dozens of assailants, and was key in creating the dynamic that ultimately characterized both the spreading of the idea of lone-wolf attacks and its execution. Social media reflected reality on the ground while simultaneously nourishing, amplifying, and escalating the situation by providing a platform for the emergence of new sources of authority, including an online subculture with distinct codes and pseudo-ritual patterns to support assailants. Social media also contributed substantially to shaping the contagious character of the attacks, and their capacity to persist without direct organizational guidance, following a typical epidemiological dynamic of spread, containment, and preservation.

In this article, the authors theorize the communicative logic of ISIS online death videos—from the burning and shooting of individual hostages to mass battleground executions. Drawing on Adriana Cavarero’s reflections on contemporary violence, they demonstrate how ISIS’ digital spectacles of the annihilated body confront Western viewers with horror— or rather with different “regimes of horrorism” (grotesque, abject and sublime horror). These spectacles of horror, the authors argue, mix Western with Islamic aesthetic practices and secular with religious moral claims so as to challenge dominant hierarchies of grievability (who is worthy of our grief) and norms of subjectivity. In so doing, the authors conclude, ISIS introduces into global spaces of publicity a “spectacular thanatopolitics”—a novel form of thanatopolitics that brings the spectacle of the savaged body, banished from display since the 19th century, back to the public stage, thereby turning the pursuit of death into the new norm of heroic subjectivity.