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The growing presence of modern terrorism on the Internet is at the nexus of two key trends: the democratization of communications driven by user-generated content on the Internet; and the growing awareness of modern terrorists of the potential of the Internet for their purposes. How best can the terrorists’ use and abuse of the Internet be countered? As this article argues, the answer to violent radicalization on the Internet lies not in censorship of the Internet, but in a more sophisticated and complicated strategy, relying on the theoretical notion of “noise” in communication process theory.

Surfing on the Internet 2.0 revolution, Patani 2.0 has allowed Patani neojihadist militants to access new competitive spaces and create their own imagined online community by penetrating new realms of the Internet. This article discusses the use of new media militant propaganda by Patani militants and how it is Janus faced. It further examines how the Patani 2.0 social interaction enabled by social media such as YouTube leads to group cohesion among certain actors and the formation of a collective identity that is clustered around the notions of Muslim victimization and defensive jihad; and how, at the same time, it reinforces antithetical identities and fosters group identity competition, where one religious group is often pitted against another. As a result, the Janus effect of Patani neojihadist YouTube online propaganda, while it primarily seeks to radicalize, also generates a reactionary, often virulent, anti-Muslim response from the movement’s critics.

The present paper represents an exploratory, dynamic and qualitative application of Social Network Analysis (SNA) for modelling the development of Islamist terror cells in the West. Two well‐known case studies are systematically re‐examined using this methodology as a supporting framework for interpreting the sequence of group development from a social psychological perspective. By drawing attention to salient features of evolving network structures, insight is gained into group functioning and underlying social–psychological mechanisms of radicalisation. This article represents a starting point for giving greater methodological and theoretical recognition to the dynamic structural properties of Islamist terrorist groups in the West. It is intended to stimulate discussion and ideas for future, more rigorous research.

A content analysis was conducted on five different white supremacist online forums to observe the discourse and types of activities occurring within. In addition, web link analysis was conducted on the forums to identify the presence of external links being posted and discussed by members. We found that members used the forums primarily for information provision, recruitment and networking. Based on these results, we discuss the implications that online hate speech have within offline settings, and the affects these activities have on Canadian citizens in light of the recent repeal of section 13 of the Canadian Human Rights Act (1985), the primary tool in Canada with which to deal with hate speech and other activities observed. The insights extracted from this research have provided novel insight into the sentiments and activities of the white supremacist movement online, a relatively unexplored venue of hate speech and propaganda online.

The Internet is often singled out as the key means through which extremists and terrorists are radicalised. Yet, argue Charlie Edwards and Luke Gribbon, research thus far has fallen short of unearthing the actual mechanisms through which this radicalisation takes place. Using examples from a wider study, they explore different ways in which individuals have used the Internet in their processes of radicalisation and point out that policy-makers and researchers need to focus their efforts on understanding not merely the content that is available online, but the ways in which this content is used in the process of radicalisation.

This article deals with the online activism of Abu Jandal al-Azdi, one of the main ideologues of the now-defunct Saudi version of Al-Qa‘ida on the Arabian Peninsula (QAP), whose writings have been all but neglected in publications on this organisation. While rightly seen as only a mediocre religious scholar, I contend that al-Azdi is nevertheless an important ideologue for two reasons: firstly, his religious university education combined with his internet skills propelled him to a position that can perhaps best be described as ‘al-Qa‘ida’s editor’: he presented very few (if any) new ideas of his own but collected, selected, and presented others’ general and more difficult writings into readily-applicable and easily-digestible chunks of information – now forever present in cyberspace – that was aimed carefully and specifically at his target audience of radical Saudi Islamists; secondly, through the case-study of al-Azdi, I show that anti-Saudi ideas in QAP’s discourse – as opposed to pan-Islamism – were more prominent, more openly available and expressed at an earlier time than has hitherto been suggested, and that al-Azdi has been one of the most important ideologues promoting this.