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New Orleans attacker’s apparent loyalty to Islamic State group highlights persistent threat of lone wolf terrorism
On January 1, 2025, Shamsud-Din Jabbar, a U.S. Army veteran, drove his truck into a crowd in New Orleans, killing 15, highlighting ongoing risks from lone actors inspired by extremist groups.
Last Updated on January 5, 2025 by Daily News Staff
Sara Harmouch, American University
The deadly Jan. 1, 2025, attack in New Orleans serves as a reminder of the persistent threat to the U.S. from individuals inspired by extremist Islamist groups.
While the investigation is still ongoing, some details about the suspect have been released. Authorities say Shamsud-Din Jabbar, a U.S. Army veteran, was behind the assault in which a truck was driven into a dense crowd in New Orleans’ French Quarter a few hours after midnight, killing at least 15 people and injuring dozens more. Jabbar, who died in a shoot-out with police, had pledged loyalty to the Islamic State group in online videos posted on Dec. 31, according to the FBI.
It represents the first major assault on an American city by an individual purportedly influenced by the Islamic State group, or one of its affiliates, since a 2017 truck assault in New York City that killed eight.
The New Orleans attack, like that earlier incident, underscores an important point: While the Islamic State group’s territorial caliphate – the area in Syria and Iraq in which it assumed both political and religious authority and sought to enforce its interpretation of Islamic law – has been dismantled, the group’s ability to inspire acts of terror on U.S. soil through online propaganda and ideological influence remains alarmingly potent.
As a terrorism expert and a scholar specializing in radical Islamist militant groups, I believe the case of Jabbar – an American soldier who was radicalized in the U.S. – echoes similar lone wolf attacks in the West over the past decade.
With lost territory in the Middle East, the Islamic State group has sought to exploit personal grievances, mental health struggles and ideological vulnerabilities, transforming isolated individuals in the West into deadly instruments of violence.
An attack inspired by the Islamic State
The New Year’s Day attack took place in New Orleans’ famous French Quarter. At about 3:15 a.m., Jabbar plowed his truck into a dense crowd along the popular Bourbon Street.
In the immediate aftermath, investigators discovered a black banner in his vehicle – the flag used by many Islamist militant groups, including the Islamic State.
While the Islamic State has not yet officially claimed the attack on any of its social media platforms, subsequent reviews of Jabbar’s online activity revealed videos posted just hours before the incident, in which he pledged allegiance to the group. On Jan. 2, Christopher Raia of the FBI’s counterterrorism division said Jabbar was “100% inspired by ISIS,” using an alternative name for the group.
Jabbar’s background adds complexity to the narrative. A 42-year-old veteran, he had no prior known links to extremist networks, according to the FBI, underscoring the challenge posed by self-radicalized individuals who operate outside the scope of traditional terrorist cells.
At this early stage of the investigation, it appears the attack was planned independently, driven by an ideological alignment with the Islamic State group rather than at the direction of any of its leaders. This highlights the decentralized and unpredictable nature of the current terrorist threat landscape.
The growing threat of lone actor attacks
At the height of its power in 2014-2015, the Islamic State group controlled significant territory across Syria and Iraq, establishing a self-declared caliphate. While this physical caliphate was dismantled by 2019, following sustained efforts by the U.S.-led Global Coalition to Defeat the Islamic State, the group continues to operate, conduct and inspire attacks.
Lone wolf attacks, inspired by Islamic State group propaganda but lacking direct operational support, have become the hallmark of the post-caliphate era.
By inspiring individuals to carry out attacks independently, the Islamic State group aims to create an atmosphere of fear and instability, demonstrating its global influence despite lacking a physical caliphate.
It has actively sought to radicalize and mobilize individuals in the U.S. through digital platforms, spreading violent narratives and offering tactical guidance to potential attackers.
This strategy allows the group to maintain relevance and project strength despite its physical losses in the Middle East.
The New Orleans incident follows a pattern seen in previous attacks in the West — such as the 2016 Nice truck attack in France, the 2016 Berlin Christmas market attack and the 2017 London Bridge attack. In each case, individuals were motivated by the Islamic State group’s call to action, using readily available means – vehicles, knives or firearms – to inflict mass casualties.
This model of terrorism is not only low cost but also difficult for intelligence agencies to intercept, as it often lacks the logistical trail associated with larger, coordinated plots.
Ideological reach and online propaganda
A critical component of the Islamic State group’s continued influence is its sophisticated use of online platforms to spread propaganda.
Even after significant efforts by social media companies to dismantle extremist content, the Islamic State group, al-Qaida and their affiliates have adapted by migrating to encrypted messaging services, dark web forums and niche platforms.
These digital spaces enable extremist groups to distribute radical content, call for violence and foster a sense of global community among supporters.
Jabbar’s apparent radicalization is, I believe, likely to have been driven by such online materials – more will be known when the FBI is through investigating the many phones and laptops agents retrieved after the attack.
Such online propaganda frequently blends religious rhetoric with narratives of personal empowerment and martyrdom. The psychological appeal of Islamic State group propaganda lies in its ability to offer disenfranchised individuals a sense of purpose, framing violence as a form of spiritual fulfillment and resistance against perceived oppression.
The case of Jabbar also raises broader questions about domestic radicalization within the United States.
Individuals like Jabbar – who are not part of any terrorist cell and seemingly have no prior known links to extremism – are often able to operate undetected until they commit acts of violence.
Islamist militant groups’ Western strategy
The Islamic State group’s broader strategy in inspiring lone actor attacks extends beyond mere acts of violence.
By inciting terror in Western nations, the group aims to polarize societies, foster anti-Muslim sentiment and provoke overreactions from governments – conditions that can fuel further radicalization and recruitment.
This cycle of violence and social division serves not just the Islamic State group, but other Islamist militant groups’ long-term objective of destabilizing the West and reinforcing its narrative of a civilizational clash between Islam and the West.
Attacks such as that in New Orleans serve as powerful propaganda tools, demonstrating that the Islamic State group’s ideology remains alive despite its territorial losses. Each successful attack amplifies the perception of the Islamic State group’s resolve, bolstering the morale of supporters and attracting new recruits.
The New Orleans attack is a sobering reminder that the influence of extremist Islamist groups extends far beyond the borders of the Middle East. As the Islamic State group and other radical militant groups evolve and adapt, the threat of lone wolf attacks looms over the U.S. and other nations.
Sara Harmouch, Ph.D. candidate in Public Affairs, American University
This article is republished from The Conversation under a Creative Commons license. Read the original article.
This has always been the case, in all human cultures. A classic example would be attributing atmospheric events – thunder, lightning, floods – to the wrath of God. These ideas came about before humans had ever left the ground, so it is no surprise that we turned our eyes even higher – to extraterrestrials – to explain other phenomena that we could only observe once travelling at high altitudes became part of our daily lives.
The allure of the unknown
The possibility that we might have been visited by beings from other worlds has always fascinated us. The element of mystery, of the unknown, only makes it more interesting.
Any phenomenon is made all the more enticing when it seems it is being covered up or hidden for secretive reasons. The attractiveness of conspiracies often leads people towards ideas which have no scientific basis, such as the belief that the Earth is flat, that humans never set foot on the Moon, or that vaccines can control our behaviour.
Even though these ideas have repeatedly been shown to be untrue, their rapid dissemination through social media, using simple, blunt language that appeals to emotion over logic, makes them very powerful weapons.
The supposed “proof” of alien visits to our planet ranges from specific Bible passages to ancient stone carvings portraying creatures or objects that may appear to be aliens or spacecraft. The latter often take the form of flying saucers.
However, we cannot forget that humans have always created imaginary creatures that resemble them and attributed them with magical powers. When imagining Gods, humans have given them a human appearance, and almost always imagined them as living in the sky.
When we look at these representations through modern eyes, we associate them with extraterrestrial beings or structures, when in fact they could be referring to a range of different things.
When unproven stories become larger than life
Recently, in the United States Congress, UFOs (currently known as UAPs: “Unidentified Anomalous Phenomena”) are back in the limelight. This is because a former air force intelligence official has made claims that the Pentagon is in possession of remains of extraterrestrial craft and “non-human biological matter”. The claims have been backed up by the testimony of a retired navy commander and a former navy pilot.
What we can be certain of is that the more we explore our skies, the more likely it is that we will encounter phenomena that we cannot explain. However, this does not mean that they are extraterrestrial. Past experience has shown us that most of these events can be attributed to optical illusions, spy or weather balloons, space junk, or even satellites that we ourselves have made.
In Spain, UFOs were a hot topic between the 1960s and the 1980s. In this era, everyone knew someone who was convinced that they had seen a UFO. This even reached the point where an exoplanet, called Ummo, was made up. It was populated by a more advanced civilisation than ours who made contact with people on Earth. In the letters these aliens supposedly sent, the ‘Ummites’ explained concepts such as genetics and cell structure.
The truth is that nowadays, reading some of these letters can be quite amusing. The story of the planet of Ummo was ultimately proved to be a monumental hoax, a fact later admitted by its own creator.
The Ummo hoax was even linked to the creation of a paedophile ring, which should make us reflect on the harmful consequences that the spread of fabricated news stories can have.
Can we deny the possibility that intelligent alien civilisations exist?
The answer, of course, is no. The universe is immense, and it is more than likely that circumstances similar to those which led to the appearance of life on Earth have been repeated on other planets. But there is a huge distance (literally and figuratively) between acknowledging the existence of these creatures and considering the possibility that they might have visited us.
Exoplanets, also known as extrasolar planets, are extremely far away, and we are limited by the speed of light which, as proven by Einstein, is the maximum possible speed at which anything can travel. Therefore, the journey to even a “nearby” exoplanet would take thousands of years. Maybe a civilisation more advanced than ours could find a way to do it faster, but not to the point of it being something easy or commonplace.
In any case, if the remains of alien life or spacecraft are stored away somewhere, why are they not being shown to us? Scientists would jump at the chance to analyse this organic matter to find out how it is structured, how it metabolises energy, or what molecules it uses to store genetic information.
Until there is proof, this is not a question of science, but rather, of stories. Stories can be very entertaining, but these kinds of stories do not help us to build a more accurate or helpful view of the world.
Ester Lázaro Lázaro, Investigadora Científica de los Organismos Públicos de Investigación. Especializada en evolución de virus, Centro de Astrobiología (INTA-CSIC)
This article is republished from The Conversation under a Creative Commons license. Read the original article.
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