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Purpose – To explain the unswerving loyalty given to Charles Manson by his followers from a religious perspective by drawing on Durkheim’s (1912/1976) theory of religion and Hall’s (2003, 2013) theory of religion and violence.

Design/methodology/approach – A qualitative analysis of archived multimedia either quoting, or written by, members of the Manson Family. Specifically, a theoretical thematic analysis is used to draw inferences on how members explained their participation in the 1969 murders.

Findings – The Manson Family display a unified belief system premised on the sacredness ascribed to Helter Skelter, forming a moral community at Spahn Ranch. Manson was conceived as the clan’s God, thereby meeting most of Durkheim’s requirements for a religious formation. A main component of their belief system was the inevitability of Helter Skelter, or the upcoming racial revolution; the ultimate war and end of the world. This belief provides one explanation for the Manson murders; that they were carried out as a religious duty to initiate Helter Skelter.

Originality/value – Despite the continued public fascination with the Manson murders, only a few studies have applied a sociotheoretical framework to explain this event and none have used a religious account from the perspective of those involved. By introducing religion as one plausible framework, this research is not only an extension of Durkheim’s work but also contributes to existing literature on the relationship between religion and violence.

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.

The present chapter reviews part of the literature that focuses on dark tourism and dark consumption. The main theories were placed under the critical lens of scrutiny. With strongholds and weaknesses, dark tourism seems to be enframed in an ‘economic-based paradigm’, which prioritises the managerial perspective over other methods. Like Dark Tourist, the Netflix documentary assessed in this chapter, this academic perspective accepts that the tourist's experience is the only valid source of information to understand the phenomenon. Rather, we hold the thesis that far from being a local trend, dark tourism evinces a morbid drive which not only emerges recently but involves other facets and spheres of society. We coin the term Thana-capitalism to denote a passage from risk society to a new stage, where the Other's death is situated as the main commodity to exchange. The risk society as it was imagined by Beck, set finally the pace to thana-capitalism. Dark Tourist proffers an interesting platform to gain further understanding of this slippery matter. In sharp contrast to Seaton, Sharpley or Stone, we argue that dark tourists are unable to create empathy with the victims. Instead, they visit these types of marginal destinations in order to re-elaborate a political attachment with their institutions. They consume the Other's pain not only to feel unique and special (a word that sounds all the time in the documentary) but also to affirm their privileged role as part of the selected peoples.

Reading the political and the familial in The Americans illuminates central features of the New Right. In particular, The Americans provides an opportunity to reconsider the significance of the ‘pro-family’ label to New Right organising, the importance of mothering to the ‘pro-family’ narrative offered by the New Right, and the relationship between this account of mothering and democratic citizenship more broadly. This paper argues: first, the ‘pro-family’ label served to weaponise American families against equality and egalitarian public institutions; second, that this weaponisation of the family was accomplished through a rhetorical and real elevation of the moralised work of mothers in the home; and third, this account of mothering is incompatible with democratic citizenship not only because it reproduces inequality but also because it presents families, particularly mothers, as surrounded by enemies. Surrounded by enemies, their children appear endangered or dangerous should they become products of enemy forces. The pro-family rhetoric of the New Right – with its emphasis on the labour of women, particularly mothers – concealed an insurgent factional bid for power just as the Jennings family concealed an insurgent operation inside the United States. The displacement of law in The Americans mirrors the displacement of law in American conservative politics in the 1980s and law’s replacement by the ideal of sanctified families that the guard republic. The Americans both recognises this reversal in American conservative politics and parodies the reversal of the idea that law protects the family.

The purpose of this paper is to construct a profile of a financial criminal, with special emphasis on their psychological attributes. The objective is to determine if such a profile can provide a valuable tool for detecting perpetrators of financial crime and for implementing risk-reduction strategies.

The approach involved a review of various personality disorders and other mental health issues, as well as an analysis of a number of cases involving serious financial crime, to ascertain whether the behaviour of the perpetrators was consistent with certain psychological challenges. In addition, the study examined various motivators for the commission of the financial crime.

The research revealed some key commonalities among the perpetrators of financial crime and that their behaviour was often consistent with that of a person afflicted with a personality or other psychological disorder.

The study provides a comprehensive analysis of various personality and other psychological challenges afflicting a number of offenders involved in financial crime. It also provides some critical findings that could be valuable for those charged with establishing measures to prevent and detect financial crime.