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The Jonestown massacre of 1978 was the largest such event in modern history; it assumes the status of a prototype in many discussions of cult dynamics and mass suicide. This paper aims to make the case that Jonestown should be memorialised and made into a dark tourism attraction.

This paper is principally the outcome of secondary research conducted over a number of years on the theme of dark tourism. The paper also benefited from direct interviews and conversations with political and ex-military personnel in Guyana who were in some way involved with Jonestown.

The research establishes that Jonestown remains a matter of great sensitivity and even national embarrassment, with many in the tourism sector reluctant to highlight what they regard as a very negative association, in the market, of Guyana with Jonestown and Jonestown only.

Expressed in context, the paper discusses the place of Jonestown in dark tourism and proposes an operational formula by which the semiotic of Jonestown, as contained in the tourist narrative, transforms tourism into catharsis.

For the author, Jonestown is tourism-imperative because not much longer after that apocalyptic event, the “Jonestown massacre” became a reference in the discourse on dark tourism. Jonestown is too large and archetypal an event to escape research and discussion of its place in the realm of dark tourism. This paper therefore explores, from both theoretical and policy perspectives, the ways in which the narratives of dark tourism can serve to expiate guilt by confronting it and therefore still deserve a place in the tourism imaginary of 2025. As such, the paper should be of value to not only scholars and researchers but also those engaged in tourism planning and destination management.

The first season of HBO's Lovecraft Country is based on Matt Ruff's 2016 novel and explores the horrifying world of H.P. Lovecraft and the very real Jim Crow-era racism that plagued the United States in the 1950s. The series, developed by Misha Green and produced by Jordan Peele, places Black protagonists at the centre of a Lovecraftian horror story. The Black characters have to face shoggoths, grand wizards and magic but they also have to deal with and escape very realistic horror, in the form of racist police violence and white supremacy. By bringing the Black characters into the centre – often the metaphorical villains of Lovecraft's stories – the series allows for a new layer of meaning to Lovecraft's fear of the other. Atticus, Leticia, Uncle George, Hippolyta and the rest of the cast are struggling to escape the everyday real and supernatural manifestations of racism. Their struggle can be seen as a reflection of the actual struggle of the Black communities today, who are trying to liberate themselves from the shackles of oppression and systemic racism once and for all, so all people regardless of the colour of their skin, gender, race and ethnicity can finally be free. Lovecraft Country can be read as a symbolic yet crucial contemporary representation of this struggle for freedom. The series was created before George Floyd's and Breonna Taylor's murders, but it came after the deaths of Trayvon Martin, Philando Castile and Sandra Bland. Once the viewers search deeper and look past the dark mansions, the wicked wizards and the shoggoth monsters, they can understand that the supernatural and fictional land of Lovecraft Country is not a distant place after all.

Shepard, Leslie A., ed. Encyclopedia of Occultism and Parapsychology; A Compendium of Information on the Occult Sciences, Magic, Demonology, Superstitions, Spiritism, Mysticism, Metaphysics, Psychical Science, and Parapsychology. 2d ed. 3 vols. Detroit: Gale, 1985. $245. 1,617p. ISBN 0–8103–0196–2. OCLC 10457831. As its title indicates, the Encyclopedia treats a wide range of topics. A reader can find in its three volumes information on witchcraft, spiritualism, the development of the field of parapsychology at Duke University, unidentified flying objects, and the Reverend Jim Jones. Like the first edition, this is based on two older, single‐volume works, the Encyclopedia of Occultism by Lewis Spence and the Encyclopaedia of Psychic Science by Nandor Fodor. Over three thousand entries from these books appear, largely intact, in the present work. A few minor editorial changes are made for clarity, and many minor inaccuracies are corrected. Moreover, additional sections, paragraphs, sentences, dates, or addresses are added where the editor feels there is a need for updating. The entries of Fodor and Spence are supplemented by over thirteen hundred new entries written by the editor. These articles largely reflect fields, events, persons, organizations, and periodicals of the period since the publication of the earlier volumes.

In the wake of numerous late twentieth century cult disasters, and most recently, the September 11 tragedy, this paper considers the question, why do people obey outrageous commands from charismatic authorities? According to Gary Becker, “the economic ap‐proach provides a valuable unified framework for understanding all human behavior” (Becker 1976:14). We test this generalization by attempting to explain, in terms of rational choice theory, the behavior of two members of infamous cults, the Manson Family and the Ragneesh Foundation International. Each of these subjects slavishly obeyed orders from a charismatic personality, one to the extent of committing murder. Were they mentally ill or rationally maximizing their utility? We consider these theoretical options. In August of 1969 Charles Manson ordered several of his followers to commit gruesome murders for the purpose of initiating the apocalypse. They obeyed. In late 1978, Jim Jones commanded over 900 members of the Peoples Temple to commit suicide. They obeyed. From 1981 to 1985, executing orders to build utopia perceived to come from their guru, members of the Ragneesh Foundation International terrorized the inhabitants of Antelope, Oregon. Similarly, followers of Osama Bin Laden are suspected of carrying out the disastrous suicide murders of September 11. Over past decades, the incidence of violence involving submission to a charismatic leader appears to be escalating. Increasingly the public must contend with the “awesome power” of charisma, “enshrouded in a mystique of irrationality” (Bradley 1987: 3–4). The extent to which followers committing criminal acts of obedience may be held accountable has become a pressing legal issue. How can this kind of volatile religious commitment be explained? In recent years, experts on cults have experimented with rational choice theory. According to economist, Gary Becker, “the economic approach provides a valuable unified framework for understanding all human behavior” (Becker 1976: 14). We test this extravagant claim with two cases of seemingly irrational commitment to a charismatic cult leader—one a follower of Bhagwan Rajneesh, the other a Manson Family killer. These subjects are not representative cult members but rather were chosen because they demonstrated an exceptional loyalty to their leaders that has been widely construed as the result of brainwashing or insanity. Rather than survey data, we rely on autobiographical testimonies since they offer a more detailed and comprehensive view of the thought processes that motivate behavior, the subject matter of this paper.