Troublesome events are common in human groups, and humans respond to perceived dangerous situations by creating narratives that both give a name to the events and serve as one means of exercising control. We argue that conspiracy narratives are a distinctive type of danger narrative but also one that varies with the degree of alleged danger. These narratives are most likely to develop during periods of extreme social and cultural dislocation. QAnon is one in a succession of conspiracy narratives through American history, such as witchcraft narrative in 1692 Salem and the 1980s Satanic cult narrative, in which satanic figures are alleged to have invaded the everyday world with catastrophic results. It is a particularly important case as it can be analyzed in real time and it has reached an advanced level of narrative development. We identify core characteristics of advanced conspiracy narratives as revelatory framing, mythic themes, insurgent media network, and narrative radicalization. Narrative radicalization is particularly important as it involves blaming specific actors and attributing intentionality to their actions, which constitutes a bridge from narrative interpretation to social intervention.

This chapter focuses on heavy metal music and culture in the Middle East. It provides a summary of previous research on metal in the region and touches upon common clichés of metal as a source of counterculture, revolution and change. It then addresses the complicated relationship between metal studies and Orientalism. It is the author’s contention that research on metal in the Middle East has been directly influenced by Orientalist discourse. The author further argues that the impact of this discourse has led to the politicisation and exoticisation of a particular figure – the ‘Muslim metalhead’. This chapter seeks to contribute to the current discussion on ‘Oriental metal’ as an attempt to exotify the very existence (and art) of metalheads from a region that has been geopolitically framed as the ‘Middle East’.

Chapter 2 considers the problem of ‘atheism’ in the period before the Civil War, emphasising the extent to which the concept represented an amalgam of the imaginary and the real, to which justice needs to be done. In many ways the discourse of ‘atheism’ was exaggerated, even fantastic. Yet it overlapped with actual instances of irreligion in ways that are teased out in the course of the chapter. The concept of ‘atheism’ made was possible to express disquiet about tendencies in contemporary thought and mores, such as secularism, naturalism and an undue reliance on ‘wit’ and sarcasm. The supposed overlap between atheism and immorality also provided an opportunity for preachers to draw attention to the spiritual shortcomings of the godly to whom they preached.

Chapter 5 examines the role the public plays in passing and implementing SORN laws. It argues that understanding how the public views SORN laws and how it uses registry information is critical to reform efforts. The chapter begins with SORN laws’ roots in public opinion toward individuals convicted of sexual offenses. High-profile crimes drive the public’s strong and consistent support for SORN laws. However, altruistic fear rather than fear of personal victimization accounts for this support. The chapter also examines how people use publicly available registries. Studies indicate that only a minority of people access sex offender registries. Moreover, those who do access registry information do so primarily out of curiosity. Further, it is at best unclear whether registries induce users to take protective actions likely to reduce their risk of victimization – and whether registries even make people feel safer. The chapter concludes by arguing that the public’s opinion about SORN laws turns ultimately on what the public intends them to accomplish. If public safety plays any role, public support may wane over time. Given the public’s modest use of registries, it may be time to rethink public registries and prioritize providing actually useful information to the public.