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In recent years, there has been an intensification of international extremist violence linked in varying degrees to Internet-facilitated radicalisation. This has related to, among other things, a growth in prevalence of politically violent actors, including far-right and jihadist collectives. Extreme political polarisation, sometimes termed the ‘hyper-tribalism’ of those with violent or extreme views, is to some extent reinforced by these entities’ participation in social media. Radicalisation to terrorism is also arguably facilitated by the architectures of social media platforms, which comprise of personalisation algorithms and the re-mediating functions of ‘likes’, ‘shares’, and ‘re-tweets’ (Sunstein 2009; Pariser 2011; Wood 2017). This chapter reflects on characteristics of social media that can be perceived to encourage violent extremism and terrorism, and legal, security, and technological measures that have been developed internationally to prevent and counter online violent extremist expression. With reference to recent terrorism-related trends, it also highlights a disparity in legal measures to address far-right hate speech (Gelber & McNamara 2016; Davey et al. 2018), relative to thoseused to police and restrict online activity related to jihadism (Conway et al. 2018).

This chapter illustrates that online and offline measures to counter violent extremism in Australia have targeted jihadism over other forms of extremism. With attention to the open and intensifying state of far-right extremism in Australia, it advocates for increased attention to this situation. It contends that, given the recursive nature of online extremism and its political and international dimensions, material disseminated by far-right and jihadist groups should be addressed from a comparative perspective.

This article analyzes ideological and organizational characteristics of the pan-European youth movement, “Generation Identity” (GI), through a philosophical and historical lens. With a synoptic perspective on existing and original research, it outlines an analysis of key GI literature as well as its ideological influences, activist behavior, and media strategies. This research reveals that, like other twentieth and twenty-first century examples of neo-fascism, the movement is syncretic and attempts to legitimize its political aims through reference to historical quasi- and proto-fascist cases, in combination with popular left and right-wing political ideals. A reflection on GI’s activist behavior, on the other hand, demonstrates that the movement is relatively unique in the field of current far-right politics; particularly in the extent to which it draws practical inspiration from the tactics and propagandizing strategies of contemporary left-wing movements. GI’s online presence, including its leaders’ promotion of gamification, also illustrates its distinctive appeal to young, relatively affluent, countercultural and digitally literate populations. Finally, while in many respects GI is characteristic of the “European New Right” (ENR), the analysis finds that its spokespersons’ various promotion of capitalism and commodification, including through their advocacy of international trade and sale of merchandise, diverges from the anti-capitalist philosophizing of contemporary ENR thinkers.

In June 2014 the organisation known as ‘Islamic State’ (IS) announced the establishment of a 680km Syrian and Iraqi Caliphate. Since this time, it has exercised large scale massacres of Middle Eastern civilians, executed foreign prisoners, and forced dissenters into sexual and economic slavery (Lister, 2014: 17). To sustain its operational strength and acquisition of territory, the organisation replenishes its expendable armed forces by attracting foreign fighters using propaganda via online communications. Around 22,000 foreign fighters are currently estimated to have travelled to Syria and Iraq to fight for IS (Stern, 2015: 68), and this is number likely to increase in the immediate future. It is also increasingly noted that through online media, IS encourages returned foreign fighters and ‘homegrown’ sympathisers in countries outside of Iraq and Syria to execute attacks on civilian populations. The internationalisation of the threat posed by IS became starkly apparent in 2015 following IS-inspired and in some cases IS-directed attacks on countries including Tunisia, Turkey, Lebanon, France and Indonesia.

This article explores online social media produced by the neo-jihadist group “Islamic State” (IS) from a political-economic perspective. Using a framework developed by anthropologist David Harvey, it examines how IS social media operates within depoliticised neoliberal environments characterised by “flexible” regimes of capital accumulation. It explicates how IS acquires political-economic capital by evoking “spectacle”, “fashion” and a “commodification of cultural forms”. Drawing from Christian Fuchs’ informational theory, the article also considers the roles of agency and competition in accumulation processes where “knowledge and technology reinforce each other”. By revealing how IS both constitutes and is constituted by its flexible approach to social media, the article seeks to illuminate avenues for better understanding neo-jihadist ideations.

This article examines how the United Patriots Front (UPF), an Australian far-right organization, has communicated its ideology with reference to right-wing politics in Australia, Western Europe, and the United States, and through allusions to Islamic State. The investigation uses critical discourse and documentary analysis and a framework derived from the theory of Pierre Bourdieu to analyze textual and audiovisual postings on UPF Facebook pages, YouTube channels, and Twitter accounts. Relevant to the discussion are Bourdieu’s interdependent theories on “doxa” as a condition in which socially constructed phenomena appear self-evident, and “habitus” and “field,” which explain how structures and agents, through their reflexive behavior, become dialectically situated.