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The Islamic State of Iraq and Syria (ISIS)’s flagship English-language magazine, Dabiq, is a puzzle. The magazine is not, despite appearances, primarily designed for direct recruiting efforts or inciting violence against the West. In fact, the primary audiences of Dabiq are English-speaking second generation Muslims or converts, Western policymakers, and a third group of current or would-be members of ISIS who are not integrating with the organization itself. The third audience—those members who are failing to function within the organization—is strange to include in an English-language magazine. Why publish organizational weaknesses, in English? One possibility for this puzzle is that the fundamentalist hermeneutics of ISIS is reflected in their own media efforts. One of the assumptions that ISIS holds about their sacred texts is that each text carries a single meaning that reflects the author’s original intent. There might be multiple applications of that intent, but each text can only have one intent, and therefore one meaning. Following this logic, a message meant for one person is unlikely to be of utility for another, and so this may be why ISIS exposes their weaknesses as part of the process of correcting their own members.

E-learning on the Internet is constituted by the options that this global technology gives the user. This article explores these options in terms of the lifestyle choices and decisions that the learner will make about the virtual worlds, textual meanings and cultural groupings that they will find as they learn online. This is a non-linear process that complicates dualistic approaches to e-learning, such as those which propose real/virtual distinctions. It also sets up the notion of virtual terrorism, which is explained in terms of the political forces that have come about due to e-learning. This article uses the philosophy of Gilles Deleuze as a best fit in order to understand the ways in which the e-learning of the Internet options is apparent in contemporary society. Deleuze made a division between unconscious learning and apprenticeship learning, that makes sense in terms of the virtual and cultural worlds that inform the lifestyle choices on the Net. This is because the navigation of virtual worlds involves imaginative processes that are at the same time an education of the senses of the type that the apprentice will receive. Furthermore, in his work with Félix Guattari, he developed the notion of the plane of immanence, which is used to pinpoint the presence of virtual terrorism in e-learning practices.

VOX-Pol Blog post.

Report from the “Information Operations and Winning the Peace” workshop, held at the U.S. Army War College (USAWC), Carlisle Barracks, Pennsylvania

This book explores how ordinary Arab-speaking social media users have reacted to propaganda from the Islamic State, rather than how IS propaganda has targeted ordinary users, thus providing a change in perspective in the literature. The authors provide a comprehensive account of the evolution of the Arabic discourse on IS, encompassing all phases of the Caliphate’s political evolution, from the apogee of the Islamic State in October 2014 to the loss of its unofficial capital of Raqqa in September 2017. Taking into account key events, the book also considers the most recurrent topics for IS and its opponents who engage in the Twitter conversation. The analysis is based on around 29 million tweets written in the Arabic language, representing a random sample of around one-third of all Arabic tweets referring to IS over the 2014-2017 timeframe.

The United Kingdom of Great Britain and Northern Ireland (UK) concerns itself with the issue of its citizens becoming radicalized and joining extremist groups. Daesh is one such group that is able to attract people from varying backgrounds to commit violent acts of terror. Moreover, Daesh encourages those in the West to migrate to their controlled territory to participate in the ongoing conflict in Syria and Iraq. The group relies on women to participate in this migration so that they can marry jihadis and raise the next generation of supporters. This paper examines how Daesh radicalizes these women, specifically second-generation Muslim women in the UK. Daesh uses social media to radicalize recruits and this holds true in their strategy for incorporating women into their self-declared caliphate. Once women have migrated to Daesh-controlled territory, they themselves act as radicalization agents via social media. This paper uses Benedict Anderson’s Imagined Communities as a way of formulating how Daesh constructs its own community through pseudo-nationalism that is able to radicalize young people in the West who are part of a diasporic group and do not have particularly strong ties to their ancestral culture and religion. To facilitate the radicalization of secondgeneration Muslim women in the UK, Daesh uses social media to establish a particular image of the caliphate through this pseudo-nationalism. This paper uses a case study of Amira Abase, Shamima Begum, and Kadiza Sultana, or the ‘Bethnal Green Girls’, to explore the radicalization of SGMW via social media.