For five years, Austria’s Documentation Centre for Political Islam (DPI) has been monitoring how Islamists organise, build networks and adapt their strategies across the country.

In a recent interview, DPI Director Lisa Fellhofer explained why political Islam is not a matter of faith, but of power. Today, the battleground for recruitment has shifted decisively to the internet, where Islamist influencers are primarily targeting young girls.

Debates surrounding the term “political Islam” have persisted since the DPI was founded – though in substance, its definition has changed little. Political Islam is described as “a governing ideology fundamentally at odds with the rule of law, democracy and human rights.”

A clear separation from religion is crucial: “This is not about the Islamic faith, but about extremists who use religious values as a basis for political agendas that undermine democracy and the rule of law.”

Religious extremism exists in other faiths as well, Fellhofer noted, but political Islam has in recent years become far more visible and explicit across Europe. This is especially evident when radicalisation leads to violence or even terror attacks committed in the name of religion, the DPI director stated.

“Lifestyle Islamists” and Influencers: Recruitment Moves Online

The shift in the digital space is particularly striking.

“Where male influencers long dominated, we now see Islamist women influencers becoming far more active. They consciously and strategically seek to convert young girls and women to their fundamentalist interpretation of Islam,”

the expert said. She added that so-called “lifestyle Islamists” operate differently from traditional preachers.

The crucial difference lies in the pace of online radicalisation. Videos, posts and similar formats greatly accelerate the process, without the need for theological depth.

“This content tends to tap into deeper emotional needs. It is often material that is theologically questionable, yet extremely effective,”

she pointed out. Visual presentation plays a decisive role: youth culture is shaped by imagery and aesthetics, “far more than any Salafist preacher could manage.”

The central question, however, remains: do these young people truly believe what they are consuming online, or does the material merely mirror deeper desires and insecurities? Prevention, Fellhofer argued, must begin precisely here: “The core of preventive work is identifying and addressing these underlying motivations.”

Young Girls View Fundamentalist Women as Role Models

Paradoxically, the fundamentalist role model for women appears increasingly attractive to young girls in Europe, despite restrictions on rights. Yet on the surface, it seems to purport less pressure and fewer expectations.

Islamist influencers tell their followers: “You do not need to submit to the constraints the West has imposed upon you.” They offer a simple alternative that promises happiness while omitting anything negative.

Schools, Symbols and Prevention – Rather Than Blanket Suspicion

Another area where political Islam exerts influence is the school system. Fellhofer advocates for close cooperation with teachers: “We are in contact with educators. It is essential that we do not leave teachers to cope alone.” Clear information is required – for example, about the language of symbols: “Staff must be briefed about symbols and hand gestures.”

“Every Austrian knows the symbols of National Socialism, yet the symbols of Islamism are far less familiar. Educating teachers about this is an important preventive step,”

the expert noted, while warning against indiscriminate suspicion:

“In every situation, we must emphasise: this is not about the Islamic faith, but about political Islamism – those who seek to use religion for their own political ends.”