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Sasha Havlicek of the Institute for Strategic Dialogue interviewed by BBC News in July 2014 on the topic of internet radicalisation and effective counter-narratives. Originally published by the BBC on 1 July 2014

This case study applies aspects of third space theory (; ) to investigate the activism on the YouTube channel Salafimedia UK (smuk) and their claim to be the self-proscribed “truest” and “purest” Islamic sect. This chapter introduces the somewhat paradoxical concept of “hybridic purity” – an emerging ideology that seeks to encompass pre-modern Islamic practices of the salaf (“predecessors” or first generations of Muslims) as the purest form of Islam (see also ); modern values of individuality and reliance on the “self”; the affordances of the YouTube channel; and resistance to present-day Western cultural and political values, especially those of the United Kingdom (UK), as well as to the UK government’s censorship and bans of Salafist movements. This hybridic purity becomes authoritative as it compels YouTube audience members to take responsibility for their own growth and activism as pious Salafists.

While the interest in Salafi-jihadism and the digital arena is not a new phenomenon, a limited amount of research has focused on the specific strategies and narratives disseminated by local groups and online supporter communities at the national and international level. The editors provide a brief introduction to the issue of Salafi-jihadism and digital media within the Swedish context, and further define the aim and research questions of the volume at hand. In addition, the current chapter defines some of the key concepts used throughout the volume, and further discusses some additional methodological considerations.

This book explores the online strategies and presence of Salafi-Jihadi actors in the Nordic as well as the international context.

Global Salafi-jihadism has been at the epicentre of international focus during the past decade. This book explores how the Swedish and other Nordic Salafi-jihadist sympathisers have used social digital media to radicalise, recruit, and propagate followers in relation to foreign terrorist fighters (FTFs) and online communities. The chapters in this volume unpack different perspectives of Salafi-jihadi communications strategies, as well as how the international Salafi-jihadi community has constantly reconfigured and adapted to changing security conditions. The case studies of the Nordics constitute a microcosm of wider Salafi-jihadi narratives in relation to the rise and fall of the Islamic State’s so-called ‘digital caliphate’.

This book will be of much interest to students of terrorism studies, counter-extremism and counter-terrorism, social media and security studies.

Between 2014 and 2017, the Islamic State maintained vibrant communities on a range of social media platforms. Due to aggressive account and content takedown policies by the major platforms, these visible communities are now almost non-existent. Following the March 2019 Christchurch attack, the question as to why major platforms cannot rout the extreme right in the same way has repeatedly arisen. In this article, Maura Conway explores why this is not as straightforward as it may seem.