{"id":15931,"date":"2025-11-22T23:11:10","date_gmt":"2025-11-22T12:11:10","guid":{"rendered":"https:\/\/rationalemagazine.com\/?p=15931"},"modified":"2025-11-22T23:11:10","modified_gmt":"2025-11-22T12:11:10","slug":"how-violent-extremists-wield-words-as-weapons","status":"publish","type":"post","link":"https:\/\/rationalemagazine.com\/index.php\/2025\/11\/22\/how-violent-extremists-wield-words-as-weapons\/","title":{"rendered":"How violent extremists wield words as weapons"},"content":{"rendered":"

Words are powerful tools. Violent extremists know this well, often choosing their phrasing extremely carefully<\/a> to build loyalty among their followers. When wielded just so, they can do enormous harm.<\/p>\n

Because their words are chosen so deliberately, researchers can look for patterns, trends and red flags<\/a>. What exactly do extremists say that builds followings, incites hatred and violence, and can ultimately lead to deadly attacks?<\/p>\n

Our research looking at the rhetoric of the extremists behind some of recent history\u2019s worst terror attacks sheds light on this question. We\u2019ve identified six key tactics terrorists use to mobilise people behind their cause.<\/p>\n

By being able to spot the tactics, we can dismantle the language and protect people and communities from radicalisation.<\/p>\n

In previous work<\/a>, we examined the language of far-right incitement in the Christchurch shooter\u2019s 87-page manifesto.<\/p>\n

Our latest work<\/a> analysed jihadist texts. These included al-Qaeda\u2019s former leader Osama bin Laden\u2019s speeches after September 11, and Islamic State\u2019s former leader Abu Bakr al-Baghdadi\u2019s statements in the organisation\u2019s magazine.<\/p>\n

We used linguistic analysis to focus on how language was used strategically to both reduce and accentuate cultural differences. We examined how inciters use words to create bonds and obligations to mobilise violence.<\/p>\n

We found two main types of incitement messages: those that strengthen connections in the group to build a shared purpose, and those that separate the group from outsiders and paint others as enemies.<\/p>\n

This kind of messaging can divide society and make people strongly identify with the group. As a result, following the group\u2019s rules \u2013 even extreme actions \u2013 can feel like proof someone truly belongs and is loyal.<\/p>\n

But in violent extremism, commands alone are often insufficient to inspire violence or mobilise support. So how do extremists use these underlying strategies to get people to act?<\/p>\n

Once violence has been established as a moral duty by isolating the group, there are six key techniques extremists deploy.<\/p>\n

1. Weaponise difference<\/h2>\n

Extremists don\u2019t just label outsiders as different. They frame them as immoral and dangerous. \u201cUs\u201d versus \u201cthem\u201d becomes the backdrop for later calls to action.<\/p>\n

Inciters link loyalty and honour to threats from outsiders. Osama bin Laden urged violence against pro-US Arab governments, calling them \u201ctraitor and collaborator governments [\u2026] created to annihilate Jihad\u201d.<\/p>\n

The Christchurch shooter, Brenton Tarrant, attacked<\/a> nongovernmental organisations supporting immigrants, calling them \u201ctraitors\u201d. He called immigrants \u201canti-white scum\u201d and compared them to a \u201cnest of vipers\u201d that must be destroyed.<\/p>\n

Dehumanising outsiders strengthens group bonds and can have deadly consequences.<\/p>\n

2. Evoking heroes and icons<\/strong><\/h2>\n

Extremists use famous people, places or events to make their audience feel part of a bigger story. Names like ‘Saladin’ or places like ‘Hagia Sophia’ and ‘Londinium’ link followers to icons or past struggles, making them feel like defenders or avengers.<\/p>\n

Tarrant said:<\/p>\n

this Pakistani Muslim invader now sits as representative for the people of London. Londinium, the very heart of the British Isles. What better sign of the white rebirth than the removal of this invader?<\/em><\/p><\/blockquote>\n

3. Repurposing religious texts<\/h2>\n

Extremists use not religion itself, but twisted and decontextualised versions of religious texts to justify violence.<\/p>\n

Quoting God or religious figures makes the message seem legitimate and frames violence as a moral or spiritual duty. This strengthens followers\u2019 loyalty and belief that violent acts serve \u201cour\u201d shared values.<\/p>\n

Tarrant quoted Pope Urban II of the first Crusade, while Al-Baghdadi misquoted Allah.<\/p>\n

4. Tailored grievances and inflammatory language<\/h2>\n

Inciters tailor grievances before audiences voice them. Words like ‘humiliation’, ‘injustice’ or ‘cultural loss’ help bind followers to a common cause.<\/p>\n

Osama bin Laden spoke of Muslims living in “oppression” and “contempt”. While the Christchurch shooter warned of \u201cpaedophile politicians\u201d and that immigration would \u201cdestroy our communities\u201d.<\/p>\n

Naming and labelling unites followers and divides outsiders.<\/p>\n

5. Metaphors and messages of kinship<\/strong><\/h2>\n

Osama bin Laden hailed his audience through metaphor as \u201csoldiers of Allah\u201d, while describing enemies \u201cunder the banner of the cross\u201d. Such contrasts intensify loyalty and hostility at once.<\/p>\n

On the other hand, kinship terms pull people in. Words like \u201cbrothers\u201d, \u201csisters\u201d, \u201cwe\u201d and \u201cour\u201d make strangers feel like family. Calling followers \u201cour Muslim brothers\u201d turns political duty into a personal, moral duty \u2014 like protecting family.<\/p>\n

Tarrant did this too. His line \u201cwhy should you have peace when your other brothers in Europe face certain war?\u201d links violence to family safety and future generations.<\/p>\n

By contrast, \u201cthey\u201d and \u201cthem\u201d mark outsiders as non-kin. That sharp us versus them grammar strips empathy and makes exclusion or harm easier to justify.<\/p>\n

6. Coercion into violent actions<\/h2>\n

In addition to commands, recommendations, or warnings that explicitly instruct someone to do something, there\u2019s also coercion. It makes violence feel like care for the group.<\/p>\n

Extremists do this by framing violence as duty. Phrases like \u201cit is permissible\u201d in jihadist texts shift violence from taboo to obligation, as in \u201cit is permissible to take away their property and spill their blood\u201d.<\/p>\n

They also frame the outgroup as an existential threat. This justifies preemptive violence as self-defence or necessity, as in Tarrant\u2019s \u201cmass immigration will disenfranchise us, subvert our nations, destroy our communities, destroy our ethnic binds [\u2026]\u201d.<\/p>\n

What can be done with this research?<\/h2>\n

Extremist rhetoric does not just exist online. It echoes in protests, forums and political debates.<\/p>\n

The ‘Great Replacement theory’<\/a> once confined to extremist manifestos now surfaces<\/a> in mainstream anti-immigration protests.<\/p>\n

ASIO has warned the \u201cpromotion of communal violence\u201d is rising, with politically motivated violence \u201cflashing red\u201d to authorities.<\/p>\n

Countering extremism means understanding its tactics. Policymakers, educators and community leaders can help by identifying and deconstructing these tactics if they encounter them.<\/p>\n

Teaching critical literacy is also key so communities can spot and resist coercion.<\/p>\n

We can also create counter-messages that affirm belonging without fuelling polarisation.<\/p>\n

Extremist language hijacks shared values, turning them into obligations to hate and harm. Stopping violence before it starts means dismantling this language through education, transparency and proactive communication.<\/p>\n

 <\/p>\n

This article was originally published in <\/strong><\/em>The Conversation<\/strong><\/a>.<\/strong><\/em><\/p>\n

Image: Screenshot, Bloomberg News<\/a> (YouTube).<\/strong><\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

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