International Journal on Criminology Volume 7, Number 1, Winter 2019/2020 | Page 76

Criminal Networks: The Forgotten Actors of International Politics
cial, not only for internal cohesiveness but also for its preservation. In fact, only
repentant can challenge Mafia’s secrecy, discrete functioning, and activities. Following
damaging testimonies by a repentant, Mafias regularly freeze all initiations,
such as the five New York Families in the 1960s and 1970s (Gayraud 2011).
Mafias first attempt to create a distinguished social community by applying
geographic—ethnic criteria of recruitment, such as the obligation of being Sicilian
Catholic to become a Cosa Nostra’ men of honor (Kelly 1999). Second, priority
is given among Mafias to biological vitality, i.e. a highly selective and meticulous
leadership renewal. Mafias are careful not to integrate too many members of the
same family in their ranks; bonds created by initiation are always superior to blood
ties. Furthermore, within Mafias, power never transmits via a hereditary system
(Potter and Lyman 2007). Members of the criminal elite are always recruited as
per a very strict process following the criminal meritocratic rules, new initiates are
chosen, and they never apply. Selection criteria include cruelty, ruse, the rejection
of moralistic considerations, and the capacity for violent domination.
In New York, a guarantor presents the candidature in front of the five families
which decide, by consensus, to “open the book”: the start of the initiation
(Gayraud 2011). Strongly influenced by religious and ancient sect practices, Mafias
initiation rituals are secrecy and solidarity oath. Most of the Mafias’ initiation
ceremonies entail three phases: a separation from the ancient world, a transition,
and then incorporation, erasing all past allegiances. Ndrangheta initiation ceremony
or rite of passage is interestingly called “baptism” as the initiate simulates its
death and then resurrects within its new family (Cockayne 2016, 93). This ritual
ceremony also has a strong socio-psychologic effect as it inculcates trust among
members, internal cohesiveness, a sense of in-group and out-group identity, and
life-long loyalty to a code shared by a select few. In fact, an initiation is also the
formal empowerment to the secret. Once initiated, a Mafiosi is part of a brotherhood,
any offense against him is an attack against the group. Hence, initiation
creates a strong social identity for newcomers which gain a new identity, a future,
and appurtenance to a superior social group. This social status’ change means that
even the lowest-ranked initiates will be superior to any gang chief (Reski 2013).
Finally, sacred family ties created by initiations are highlighted in Ndrangheta’
religious references in its own hierarchy. In fact, the most important chiefs of
Ndrangheta, 155 families or locali (places) and their multiple branches or N’drine,
are called mamma santissima or sacred mother (Reski 2013). Inspired by Cosa
Nostra, a camera di controle (chamber of control) gathers the highest ranked santa
(saints or initiated), called associazone and vangelista (bishop). Similarly, it is
striking to see that within Yakuza’s basic criminal cells or Ikka (Family), the chief
is called Obayun (master or father), his lieutenants Wakagashira (elder sons), his
under-lieutenants Wakashu (sons), and the soldiers’ ranks can be translated as
elder brother, brother, and younger brother (Pons 1992). Often overlooked this
social and normative cohesiveness has played a great part in Mafias’ expansions.
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