The group known as ISIS (Islamic State of Iraq and Syria) has demonstrated remarkable appeal and ability to recruit Muslims from around the world, including the West. ISIS has effectively used Islamist narratives and selectively appropriated aspects of Islam to recruit to its cause in pursuit of its political goals, which raises important questions concerning the role of Islamism among Muslim extremists and in the process of radicalisation. This article examines the core narratives that characterise ISIS propaganda disseminated through its media productions. ISIS recruitment propaganda not only reflects the group’s selective manipulation and extreme interpretations of Islam as well as the war-ravaged social, economic and political conditions from which it emerges but also that it is a contemporary manifestation of the Islamist political ideology (referred to in this article as Islamism). These factors resonate in ISIS’s selective use of Islamist narratives, images and sounds in its media content and in its descriptions of self and others. Understanding how ISIS is able to exploit the prevalence of Islamism among Muslims is critical for developing an effective counter to its appeal and influence.

This article studies the 2011 Arab uprisings as social movements for political reform and regime change. Social media, particularly Facebook and Twitter, are perceived to be playing a central role in these events, which have even been described as ‘Facebook’ and ‘Twitter revolutions’. Using diffusion theory, this article examines the role of social media and the extent to which they can be credited for the emergence and achievement of the goals of the uprisings. It argues that while social media played important facilitation roles in terms of inter- and intra-group communication as well as information dissemination, mainstream mass media are still highly relevant to the process. However, the success or failure of the uprisings largely depends on domestic factors and broader geopolitical contexts. This article demonstrates that the use of social media in the Arab uprisings has significant implications for diffusion theory in terms of contact and identity among the social movements involved.

This article presents the findings of a national survey on Islam in Australia based on responses of 1034 Muslim Australian citizens and permanent residents. Knowing what Muslim Australians think about Islam in relation to Australian society is essential for a more informed understanding about Islam and Muslims needed to address misinformation, Islamophobia, and extremism. The findings presented in this article include typologies of Muslims; sources of influence concerning Islam; interpretations of the Qur’an; perspectives on ethical, social, and theological issues; issues of concern; social connections and sense of belonging; views on various Muslim-majority countries; and perspectives concerning political Islam, including jihad, caliphate, and shariah. While respondents’ understandings, interpretations, and expressions of Islam overall align with values and principles of equality, human rights, social cohesion, and social justice, a minority were found to understand and interpret Islam in ways that reflect the influence of late 20th and early 21st century ideas associated with Islamist political ideology, and a smaller sub-group were found to have views that could be considered extreme. This article discusses these findings in relation to the early 21st century time-period factors and the Australian social context.

Over the past decade, issues concerning Islam and Muslims have featured prominently in public and media discourse. Much of this discourse is stereotypical, anecdotal and often unsubstantiated. Indeed, relative to the extent of comment on Islam and Muslims, few factual data exist on what Muslims really think. This article presents the views and opinions of the Queensland Muslim community based on the findings of a survey conducted at the 2009 Muslim Eid Festival in Brisbane. The findings of this research contradict many of the assumptions made about Australia’s Muslims concerning their views and opinions on a range of social and political issues. The research shows that Muslims highly value Australia’s key social and political institutions, including its democracy, judiciary, education and health-care systems. However, Muslims do express a lack of trust in certain institutions, namely the mass media. Also, consistent with the views of people globally, Muslims are deeply concerned about conflicts in the Middle East as well as the environmental crisis. This article suggests the need for a shift in public discourse to more accurately reflect the commonality, rather than incongruity, between Muslim views, opinions and concerns and those of the wider society.