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This chapter scrutinises how it is that anonymous chan culture engage with the alt-histories of esoteric fascism. To this end, the chapter begins with a brief description of the ideas of the mid-century Italian esotericist ‘Baron’ Julius Evola (arguably the single most significant intellectual influence esoteric fascism), before moving on to discuss anon’s vernacular interpretation of these ideas. In order to assess the ‘real world’ danger posed by these alt-histories, the essay concludes with a brief analysis of the particularly disturbing case of the Christchurch mass shooter whose manifesto was replete with anonymous chan culture and whom appears to have imagined himself as a holy warrior engaged fighting against ‘the great replacement’ of Western culture by alien outsiders—a notion which connects extreme-right terrorists with the discourse of new-right populist politicians and intellectuals.

There is a growing body of evidence that terrorists/terrorist groups have increased their use of the Internet to include a move into online social network environments in their efforts to radicalise and potentially recruit and mobilise new members. Both the US and UK governments acknowledge that not enough is known about this phenomenon and there is an urgent need for more substantive research in the area of terrorists’ use of computer-mediated communication. However, research in this area carries with it some serious ethical and legal concerns that cannot and should not be ignored. UK law makes it difficult for terrorism studies researchers and other academics to conduct this online research without potentially violating the law. With careful consideration of the ethical concerns surrounding the methods of data collection, and knowledge of and adherence to Data Protection laws, along with notification of proposed research to the proper law enforcement office to insure compliance with the UK Terrorism Act, it is however possible to move forward with academic integrity and a reasonable assurance that one will not be charged and prosecuted for violations of the Terrorism Acts.

Research on the digital and online environment poses several ethical questions that are new or, at least, newly pressing, especially in relation to youth. Established ethical practices require that research have integrity, quality, transparency, and impartiality. They also stipulate that risks to the researcher, institution, data, and participants should be anticipated and addressed. But difficulties arise when applying these to an environment in which the online and offline intersect in shifting ways. This paper discusses some real-life “digital dilemmas” to identify the emerging consensus among researchers. We note the 2012 guidelines by the Association of Internet Researchers, which advocates for ethical pluralism, for minimizing harm, and for the responsibility of the researcher where codes are insufficient.
As a point of contrast, we evaluate Markham’s (2012) radical argument for data fabrication
as and ethical practice. In reflecting on how researchers of the digital media practices of youth resolve their dilemmas in practice, we take up Markham’s challenge of identifying evolving practice, including researchers’ workarounds, but we eschew her solution of fabrication. Instead, we support the emerging consensus that while rich data are increasingly available for collection, they should not always be fully used or even retained in order to protect human subjects in a digital world in which future possible uses of data exceed the control of the researcher who collected them.

This RAND working paper documents the proceedings of a daylong workshop, “Ethical Principles in Social-Behavioral Research on Terrorism: Probing the Parameters.” The workshop was convened to initiate a public discussion of the parameters that should guide the ethical conduct of social and behavioral research on terrorism that is frequently carried out in countries or among groups hostile to the United States. The workshop was organised into three sessions on the topics of “Deception and Concealment vs. Autonomy,” “Maximizing Beneficence and Maintaining Justice,” and “Ensuring Confidentiality.” Each session included a main speaker followed by short presentations from an expert panel, a plenary discussion, and a wrap-up by the session chair. All proceedings were taped and transcribed. The transcriptions of the presentations by the speakers and panelists have been lightly edited to improve readability, as have the introductory and wrap-up comments by the workshop organisers. The transcriptions of the plenary discussions have been summarized to highlight the main points.

VOX-Pol Blog post.

Over time cyberspace has become an increasingly relevant environment for Islamic terrorism. The advent of the self-proclaimed Islamic State (IS) in 2014 showed capability in exploiting jihadist propaganda and terror communication to radicalize and mobilize sympathizers globally. The digital arena has assumed a central role in the online jihadist movement. This centrality manifested itself in establishing an increasingly active Digital Caliphate declined in a community shape. The community’s members migrated on different digital platforms, consolidating mainly on Telegram between 2017 and the end of 2019 when the extremist digital community was hardly hit by a counterterrorism operation led by Europol. However, how was the Digital Caliphate organized on Telegram? Was there any leadership within this community? Who were the main actors’ part of it? How did the trust-building process work amongst strangers but close to the same extremist ideology? Furthermore, what were the expressive, communicative and symbolic features of the online jihadist culture? By applying digital ethnography through the covert participant observation lasting about two years within the pro-IS digital community on Telegram, this study seeks to provide an insight into the social, cultural and organizational anatomy of the Digital Caliphate and its members by identifying a possible organizational model. Extensive reflection was also dedicated to the ethical dimension; thus, the potentiality emerged from applying the ethnographic approach when considered a counterterrorism tool called “Digital Humint”. The “Think Terrorist” approach, a process that immerses the researcher within the extremist perspective, is not limited to being an academic exercise but becomes an analysis tool that helps identify future threats. Interpreting the jihadist ecosystems and the role of technology increases our understanding and provides new insights for future prevention strategies. That is the challenge that poses academics and law enforcement agencies as increasingly converging actors in fighting against terrorism.