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VOX-Pol Blog post.

This article examines how Da‘esh utilizes anashid (“Islamic songs” or “recitation”) as soundtrack elements within its video messaging, focusing primarily on a sample set of 755 videos released in 2015. The authors also present the development of an automatic content recognition (ACR) tool that enabled them to engage this large data set. The article then explores the possibilities of ACR for the identification of terrorist audio and video, utilizing the conclusions drawn from the trends of audio usage in Da‘esh video messaging to support the validity and promise of such an approach.

The internet provides the means through which a “self-activating terrorist” may first self-radicalize through some imaginary or sympathetic connection with an organized terrorist network. Additionally, the internet allows such a self-activating terrorist to move into the stage of radical violent action. The internet serves both functions by providing the lone wolf with not only a rhetorical medium for self-justification and communication through the use of “monster talk” and its converse, the rhetoric about the “good citizen,” but it is also a source for relatively inexpensive and more unpredictable technologies of mass destruction. Crucial to this analysis is the distinction between radicalization of thought and radicalization of action, as a theoretical rhetoric of radicalization does not automatically convert into a rhetoric of radical action unless there are catalysts at work. The internet, as well as imagined relations cemented by the rhetorics of “jihadi cool” or “jihadi chic,” function as these crucial catalysts, galvanizing monster talk into monstrous action. The article focuses specifically on the case of self-activating terrorist Colleen LaRose to analyze how different factors—mental, psychological, social, and economic—interact with imaginative elements, such as surrogate father-mentor-lover relations for LaRose, and contribute to the formation of a self-activating terrorist, and what ultimately motivates and galvanizes her to move from a rhetoric of radical talk to a rhetoric of radical action, using Silber and Bhatt’s model of radicalization as an initial heuristic. In the case of Colleen LaRose, the romance of “jihadi chic” or “jihadi cool” (the converse of the rhetoric of the monstrous “infidel” or “lone wolf terrorist”) was an essential factor to her self-radicalization. It is this imagined status of “jihadi chic” or “jihadi cool” (that nevertheless must somehow have a look of “reality” or “authenticity” and command a response from its audience) that continues to be a crucial component of the success of recruitment strategies of radical jihadi groups, such as ISIS.

This study tests whether social media disinformation contributes to domestic terrorism within countries. I theorize that disinformation disseminated by political actors online through social media heightens political polarization within countries and that this, in turn, produces an environment where domestic terrorism is more likely to occur. I test this theory using data from more than 150 countries for the period 2000–2017. I find that propagation of disinformation through social media drives domestic terrorism. Using mediation tests I also verify that disinformation disseminated through social media increases domestic terrorism by, among other processes, enhancing political polarization within society.

Experts argue that the internet has provided expanded opportunities for violent extremist groups to propagandize and recruit. The Islamic State of Iraq and Syria, or ISIS, is an exemplar in that it has heavily invested in an online presence and uses online communities and social media to attract and retain supporters. Does ISIS’s online presence translate into a higher probability that individuals in its target audience will become supporters? In this study, we analyze over 6,000 individuals in six Arab countries to find if those that use the internet to follow political news or to express political views are more likely to support ISIS. We find that respondents who get their news online are significantly more likely to support ISIS than those who follow the news on television or print media. Moreover, those who use online fora for political expression are also more likely to express support for ISIS. Indeed, individuals who engage in online political discussion are more likely to support ISIS than those who engage in conventional political activity, though less than those who engage in contentious political behaviors such as attending a political protest. We conclude with a brief discussion of the academic and policy implications of these findings.