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This paper aims to describe the Recovering Citizenship Learning Collaborative (RCLC), a training, consultation and implementation effort for 13 local mental health authorities and two state hospitals.

The learning collaborative used a Recovering Citizenship approach, which holds that recovery occurs in the context of people’s lives in their communities and society, that is, their citizenship. The RCLC was implemented by the Connecticut Department of Mental Health and Addiction Services (DMHAS) in the USA and the Yale Program for Recovery and Community Health along with lived experience leaders. The RCLC supported system change through training DMHAS staff on concepts of recovery and citizenship and developing agency action plans, with the long-term goal of improving citizenship-oriented care at the agency-level and recovery and citizenship-related outcomes for people receiving services.

Lessons learned include the importance of assessing organizational readiness for change, addressing leadership investment and attention to systemic barrier, and offering tools to promote structure and accountability. Next steps are supporting agency action plans through technical assistance, state-wide educational offerings and a resource library.

Systemic barriers are considerable and must be addressed before system transformation is possible.

The authors are hopeful that the RCLC has been part of overcoming those challenges and can be a tool for building foundations for improving citizen practices and people’s citizenship-related outcomes.

Next steps are sustaining agency action plans, ongoing agency-specific technical assistance, ongoing state-wide educational offerings and a resource library.

The RCLC has provided tools and supports to build the foundation for improved citizenship practices and client outcomes at the multiagency system level.

Influential research has posited that empirical investigation provides no evidence for the existence of white-collar/successful psychopaths. The purpose of this current paper is to review evidence for their existence and report on new, primary research that examines ethical outcomes associated with their presence.

Leading psychopathy researchers called for research using samples of white-collar workers to explore workplace psychopathy. Therefore, the authors undertook a two-stage research process to examine this. Firstly, a structured literature review sought evidence for “corporate psychopaths”, “white-collar psychopaths” and “successful psychopaths” in existing literature. Secondly, original research was undertaken among 261 Australian workers to examine this further.

Findings indicate that white-collar psychopaths exist. Where they have been found not to exist, investigation reveals that the samples used were inadequate for the purpose of attempting to find them.

Although there is an inconsistent nomenclature, white-collar, industrial, successful, organisational, workplace or corporate psychopaths do exist and are found in white-collar workplaces.

Their existence is important because findings indicate that they have a significant, ethically malign and long-lasting impact on employee well-being and organisational ethical outcomes.

To the best of the authors’ knowledge, this is perhaps the first paper to specifically examine the literature for evidence of whether white-collar psychopaths exist. To the best of the authors’ knowledge, this is also the first paper to determine that corporate psychopaths are linked with aggressive humour, gender discrimination, fake corporate social responsibility and reduced communications integration.

The most powerful and effective forces of hierarchizing are those that naturalize difference so that it is beyond dispute and something to be tacitly accepted. In the Classic Maya world, this “social speciation” was materialized and naturalized through a complex web of ritual practice, deity emulation, enhancement of body aesthetics, and the fabrication and possession of hypertrophic goods. The architecture of Classic Maya royal courts broke with an older Maya residential pattern of accretional construction filled with ancestral burials in order to materialize more effectively social difference, to provide space for exclusive ritual performance, and to showcase the highly valued and gendered labor of textile production. Such instruments of authority are “weapons of exclusion” that can be wielded to fend off assaults on hierarchy. From this perspective, informed by the ritual economy approach, the profound transformations of the 9th century in the Maya lowlands are considered an assault that was not defendable.

Evaluates, empirically the attitude of African‐American consumers towards US and Japanese made automobiles. Outlines the rationale and urgency for the study of this population, before looking at the hypotheses which are considered important both from a sociocultural and a managerial perspective. Presents the data and draws conclusions including the limitations of the study and outlines further research in the area.

The themes of love, commitment and honour are explored within the context of the American Mafia. In most capitalist-focussed conventional organizations managers acquire assets and income through exchanges, through wages, direct operations and build cultures and cultural norms (Friedman, 1970). The authors argue the Mafia organization has similarities and differences to conventional organizations, differences being in how money is acquired and in ethical behaviours which could be described as counter to what is the expectation of conventional organizations. Parallel to the Christian Ten Commandments, baptism and initiation rituals existing within the Mafia are drawn that provide insights into Mafia values that guide behaviours. Honour as a key Mafia value is argued in this article as being a misnomer, being more reflective of dishonourable values of revenge, fear and punishment. Love and commitment within Mafia families ¹ including roles of women are examined. It appears that love for family appears secondary to primary commitment to the Mafia Family. This paper contributes to literature on the Mafia in highlighting how ‘love’ and virtues are relative terms from which unethical acts can be justified within Mafia codes of behaviours. Also highlighted is that organizations valuing vice can survive and sustain if shrouded in secrecy rather than transparency. In the Mafia organization as in conventional organizations, codes of behaviours and commitment central to all money-making organizations are a key to survival.