Peoples Temple

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Not to be confused with Temple of the People or Peoples Church.
Peoples Temple is located in California
Los Angeles
Los Angeles
San Francisco
San Francisco
Ukiah
Ukiah
Bakersfield
Bakersfield
Fresno
Fresno
Sacramento
Sacramento
Santa Rosa
Santa Rosa
class=notpageimage|
Some of the Peoples Temple's California Locations

Peoples Temple was an organization founded in 1955 by Reverend James Warren Jones (Jim Jones) that, by the mid-1970s, possessed over a dozen locations in California. Peoples Temple is best known for the death of over 900 of its members on November 18, 1978 in Guyana at the Peoples Temple Agricultural Project (informally called "Jonestown"), a nearby airstrip at Port Kaituma and Georgetown.

The tragedy at Jonestown was the greatest single loss of American civilian life in a non-natural disaster until the incidents of September 11, 2001. At the airstrip, Temple members murdered, among others, Congressman Leo Ryan, who became the first and only Congressman murdered in the line of duty in United States history.[1]


Temple activities before Jonestown

Further information: Jim Jones

Activities in Indiana

Before forming a church, Jim Jones had become enamored with communism and frustrated by harassment communists received in the U.S.[2] This, among other things, provoked a seminal moment for Jones where he asked himself "how can I demonstrate my Marxism? The thought was, infiltrate the church."[2][3]

Although he faced backlash for being a communist, Jones was surprised that a Methodist superintendent who he had not met through the American Communist Party helped Jones into the church despite his knowledge that Jones was a communist.[4] In 1952, Jones became a student pastor in Sommerset Southside Methodist Church, but left that church because they barred him from integrating African Americans into his congregation.[3] In 1954, Jones began his own church, at first naming it the Community Unity Church.[3]

In 1955, he renamed the church Wings of Deliverance, and later that year the "Peoples Temple Full Gospel Church", the first title incorporating the name "Peoples Temple."[3] In 1959, the church joined the Christian Church (Disciples of Christ), and Jones renamed it the Peoples Temple Christian Church Full Gospel.[3] This affiliation was a successful attempt to both raise the dwindling membership and restore the reputation of the group.

Jones had previously witnessed a faith-healing service at the Seventh Day Baptist Church, observed that it attracted people and their cash and concluded that with financial resources from such healings, he could help accomplish his social goals.[3] Jones and Temple members faked healings because they found this increased faith, which generated financial resources to help the poor.[3] These faked healings of newcomers involved using chicken livers and other animal tissue that existing Temple members and Jones claimed were cancerous tissues removed from the body.[5]

Jones and Temple members drove through various cities in Indiana and Ohio on recruiting and fund raising efforts.[6] to James Thurman Jones, a World War I veteran, and Lynetta Putnam.[6]

Changes

Jones had read extensively about Father Divine, the founder of the International Peace Mission movement. [7] Jones and Temple members visited Divine several times, while Jones studied his writings and tape recordings of his sermons.[8] The Temple printed Divine's texts for its members and began to preach that members should abstain from sex and only adopt children.[8]

In 1959, in a sermon in his Delaware Street Temple, Jones tested the new fiery rhetorical style Divine had used.[9] His speech captivated members with lulls and crescendos, as he challenged individual members in front of the group.[9] The speech also marked the beginning of the Temple's underlying "us versus them" message.[9] Jones carefully weaved in that the Temples home for senior citizens was established on the basis "from each according to his ability and to each according to his need," quoting Karl Marx's "Critique of the Gotha Program."[10] He did so playing upon the fact that his Christian audience would notice the similarities with text from Acts of the Apostles 4:34-35 which stated "distribution was made to each as any had need."[10] Jones would repeatedly cite that passage to call Jesus Christ a communist, while at the same time attacking the text of the Bible.[10]

However hard it tried, the Temple had little luck converting fundamentalist Christian midwestern capitalists into communists.[11] After Jones admired Fidel Castro's overthrow of Batista in Cuba in 1959, Jones traveled to Cuba in 1960 to attempt to convert poor Cuban blacks to move to his congregation in Indiana.[11] The plan failed.[11]

The Temple's public profile was elevated when Jones was appointed to the Indianapolis Human Rights Commission, engaged in public attempts to integrate businesses and was the subject of much local media coverage. [12]

The Temple's religious message changed in this period to one treading between atheism and the subtle notion that Jones was a Christ-like figure.[13] While Temple aides complained privately, Jones said that that public message was needed to foster members' dedication to the Temple's larger goals.[13] Jones maintained such implications until the mid-to-late 1970s, when he dropped them.[13]

In 1961, Jones claimed he had a vision of Chicago coming under a nuclear attack.[14] He claimed that Indianapolis would also be destroyed.[14] This convinced aides that the Temple needed to look for a new location. In 1962 Esquire Magazine published an article listing the nine safest places to be in a nuclear war, with one listed as Belo Horizonte, Brazil because of its location and atmospheric conditions. [15] He claimed that Indianapolis would also be destroyed.[15]

The Temple's move to California

After traveling in Brazil, Jones returned to Indiana in 1963.[3] While Jones had always spoken of the social gospel's virtues, before the late 1960s, Jones did not reveal that his gospel was actually communism.[3] By the late 1960s, Jones began openly revealing in Temple sermons his "Apostolic Socialism" concept.[3] [16] The concept often loosely mixed tenets of atheism and socialism.[note 1] During this period, Jones preached to new members that the Holy Spirit was within them, but that Jones' healing power demonstrated that he was a special manifestation of "Christ the Revolution."[3] He also preached that the United States was the Antichrist and capitalism was "the Antichrist system."[3]

File:Jim Jones brochure of Peoples Temple.jpg
Brochure of the Peoples Temple, portraying leader Jim Jones as the father of the "Rainbow Family."

Jones preached of an imminent nuclear holocaust, and that the surviving elect would then create a new socialist Eden on earth.[3] In 1965, he predicted this would occur on July 15, 1967.[3] Accordingly, Jones preached that the Temple must move to Redwood Valley, California.[3] Jones led approximately 70 families, half of whom were black, to Redwood Valley and officially opened church there in 1968.[17] The addition of deputy district attorney Timothy Stoen greatly increased the Temple's credibility in the area, quickly increasing membership.[17]

In 1970, the Temple began holding services in San Francisco and Los Angeles.[18] It established permanent facilities in those cities in 1971 and 1972, respectively.[19]

Jones began deriding traditional Christianity as "fly away religion," and rejected the Bible as being white men’s' justification to dominate women and enslave of people of color.[3] Jones authored a booklet he would distribute in the Temple titled "The Letter Killeth,"[20] pointing out what he felt were the contradictions, absurdities, and atrocities in the Bible, but also stating that the Bible contained great truths. Jones preached that the "Divine Principle" equated with "Love," and Love was equated with "Socialism."[3] He stated that the Bible only contained beliefs about a "Sky God" or "Buzzard God," who was no God at all.[3]

In 1972, Lester Kinsolving wrote the earliest public expose on the Temple--a seven part story that began to run in the San Francisco Examiner and Indianapolis Star.[21] Kinsolving reported on several aspects of church dealings, the healings and that Jones would throw bibles down in church, yelling "This black book has held down you people for 200 years. It has no power."[22] The Temple picketed the Examiner, yelled at the Examiner's editor in a car (seated between burly Temple "Red Brigade" security guards) and threatened both papers with libel suits.[21] Both papers canceled the series after the fourth of the seventh installments.[21] Shortly thereafter, Jones made grants to newspapers in California with the stated goal of supporting the First Amendment.[23]

Temple expansion in the 70s

Urban moves

Main article: Peoples Temple in San Francisco

After Jones began a series of recruiting drives in Los Angeles and San Francisco cities, the membership in the Peoples Temple increased from a few hundred to nearly 3,000 by the mid-70s.[24] From the start, the Los Angeles facility's primary purpose was recruitment and to serve as a way station for the Temple's weekly bus trips across California.[19] The Los Angeles facility was larger than that in San Francisco, drew a large African-American membership from Watts and Compton.[19] After the Temple's headquarters shifted from Redwood Valley to San Francisco, and the Temple convincing many Los Angeles members to move north to its new headquarters.[19]

The Temple used ten to fifteen Greyhound-type bus cruisers to transport members up and down California freeways each week for recruitment and fund raising.[25] Jim Jones always rode bus number seven, which contained armed guards and a special section lined with protective metal plates.[25] Beginning in the 1970s, the bus caravan traveled across the United States a few times a year, including to Washington D.C.[25]

Size and scope

Despite exaggerated claims by the Temple of 20,000 or more members, one source claims its greatest actual registered membership was around 3,000.[26] However, 5,000 individual membership cards photos were located in Temple records after its dissolution.[27] Regardless of its official membership, the Temple also regularly drew 3,000 people to its San Francisco services alone, whether or not they were technically registered members.[28] Of particular interest to politicians was the Temple's ability to produce 2,000 people for work or attendance in San Francisco with only six hours notice.[17]

File:Santa-rosa-dorm-1974-peoples.jpg
Peoples Temple Dorm at Santa Rosa Junior College (photo: Jonestown Institute)

By the mid-1970s, in addition to its locations in Redwood Valley, Los Angeles and San Francisco, the Peoples Temple had also established satellite congregations in almost a dozen other California cities.[29] Jones mentioned locations in San Francisco, Ukiah, Los Angeles, Bakersfield, Fresno and Sacramento.[30] The Temple also maintained a branch, college tuition program and dormitory at Santa Rosa Junior College.[31][32]

At the same time, Jones and his church earned a reputation for aiding the cities' poorest citizens, especially racial minorities, drug addicts, and the homeless. The Peoples Temple made strong connections to the California state welfare system.[33] During the 1970s, the Peoples Temple owned and ran at least nine residential care homes for the elderly, six homes for foster children, and a state-licensed 40 acre ranch for developmentally disabled persons.[34] The Temple elite handled members' insurance claims and legal problems, effectively acting as a client-advocacy group. For these reasons, sociologist John Hall described Peoples Temple as a "charismatic bureaucracy",[35] oriented toward Jones as a charismatic leader, but functioning as a bureaucratic social service organization.

Organizational Structure

Although some descriptions of Peoples Temple emphasize Jones’ autocratic control over Temple operation, in actuality the Temple possessed a complex leadership structure with decision-making power unevenly dispersed among its members. At its core, the Peoples Temple was centrally ruled by Jones and his inner circle, but members of the Planning Commission also had much of the power. The Planning Commission, including approximately 120 members,[36] were responsible for the day-to-day operations of the Temple, including key decision-making, financial and legal planning, and oversight of the organization.[37]

However, within that structure, Temple members were subjected unwittingly and gradually to sophisticated mind control and behavior-modification techniques borrowed from post-revolutionary China and North Korea.[38] The Temple brightly defined psychological borders over which "enemies", such as "traitors" to the Temple, crossed at their own peril.[38] While the secrecy and caution he demanded in recruiting led to decreased overall membership, they also helped Jones to better foster a hero worship of himself as the "ultimate socialist."[38]

Defections

Some defections occurred.[39] Most notably, in 1973, eight mostly young members commonly referred to as the "Gang of Eight" defected together.[40] Because the group was aware of sinister threats to potentially defecting members, suspected that Jones would send a search party looking for them.[40] They were correct, with Jones sending out multiple search parties including one scanning highways from a rented airplane.[41] The Gang of Eight drove three trucks loaded with firearms toward Canada, avoiding watched Highway 101.[40] Because they feared bringing firearms over the Canadian border, they traveled instead to the hills of Montana, where they wrote a long letter documenting their complaints.[41] Jones thereafter became furious, waiving a pistol in his Planning Commission meeting threatening potential defectors, and branding the Gang of Eight "Trotskyite defectors" and "Coca Cola revolutionaries."[42]

San Francisco Temple

Main article: Peoples Temple in San Francisco

The move to San Francisco permitted Jones to return to urban recruitment and made better political sense because it permitted the Temple to show its true political stripes.[43] By the Spring of 1976, Jones openly admitted even to outsiders that he was an atheist.[44] Despite the Temple's fear that the IRS was investigating its religious tax exemption, by 1977, Jones' wife, Marcy, openly admitted to the New York Times that Jones had not been lured to religion because of faith, but because it served his goal of social change through Marxism.[17] She stated that, as early as age 18 when he watched his idol Mao Tse Tung overthrow the Chinese government, Jones realized that the way to achieve social change in the United States was to mobilize people through religion.[17] She admitted that "Jim used religion to try to get some people out of the opiate of religion," and had slammed the bible on the table yelling "I've got to destroy this paper idol!"[17]

With the move into San Francisco, the Temple more strenuously emphasized that its members life communally.[45] It stressed physical discipline of children first, and then adults.[46] The San Francisco Temple also carefully vetted newcomers through an extensive observation process.[19]

The Temple distinguished itself from most cults with its overtly political message.[38] It combined those genuine political sympathies with the perception that it could help turn out large numbers of votes to gain the support of a number of prominent politicians.[47] Jones made it known after he moved to San Francisco that he was interested in politics, and legal changes strengthened political groups, like the Temple.[48] [49]

File:SFHA logo145x145.gif
Seal of the San Francisco Housing Authority

After the Temple mobilized volunteers and voters instrumental in George Moscone's narrow election victory in 1975, Moscone appointed Jones as Chairman of the San Francisco Housing Authority Commission.[50][51] Jones and the Temple received the support of, among others, Governor Jerry Brown, Lieutenant Governor Mervyn Dymally, Assemblyman Willie Brown, San Francisco mayor George Moscone, Art Agnos, and Harvey Milk.[52] Willie Brown visited the temple many times and spoke publicly in support of Jones, even after investigations and suspicions of cult activity.[53][54]

After his rise in San Francisco political circles, Jones and Moscone met privately with Vice Presidential Candidate Walter Mondale in San Francisco days before the 1976 Presidential election.[55] Jones also met First Lady Rosalynn Carter on multiple occasions, including a private dinner, and corresponded with Mrs. Carter.[56][57]

Jones used his position at the Housing Authority to lead the fight for a period against the eviction of tenants from San Francisco's famous I-Hotel.[58] The Temple further forged an alliance with San Francisco Sun Reporter publisher Carlton Goodlett, and received frequent favorable mentions in that paper.[59] It also received frequent favorable mentions from famed San Francisco Chronicle columnist Herb Caen and other local newspaper and television reporters.[60]

The Temple aroused police suspicion after Jones praised the radical Bay Area group the Symbionese Liberation Army and its leaders attended San Francisco Temple meetings.[61] Further suspicions were raised after the defection of Joyce Shaw and the death soon after of her husband, Bob Houston.[62] After tension rose between the Temple and the Nation of Islam in San Francisco, the group held a large "spiritual" jubilee in the Los Angeles convention center attended by thousands, including prominent political figures, to heal the rift.[58] It also enjoyed long relationships with Angela Davis and American Indian Movement co-founder Dennis Banks.[63]

While the Temple forged media alliances, the move to San Francisco also opened the group to San Francisco media scrutiny. After Jones and hundreds of Temple members fled to Guyana following media investigations, Mayor Moscone's office issuing a press release stating the Mayor's office would not investigate the Temple after Jones and hundreds of members fled to Jonestown following scrutiny by San Francisco media.[64][65] During this time, Harvey Milk spoke at Peoples Temple political rallies[66] and wrote a letter to President Jimmy Carter after the investigations began praising Jones and stating that the leader of those attempting to extricate relatives from Jonestown was making "bold-faced lies."[67][68][69]

Tragedy at the Temple's Jonestown agricultural commune

Main article: Jonestown
Peoples Temple is located in Guyana
Jonestown
Jonestown
Georgetown
Georgetown
Kaituma
Kaituma
class=notpageimage|
Peoples Temple Agricultural Project ("Jonestown", Guyana)

In 1974, the Peoples Temple signed a lease to rent land in Guyana.[70] The community created on this property was called the Peoples Temple Agricultural Project, or informally, "Jonestown." It had as few as 50 residents in early 1977.[71]

Jones saw Jonestown as both a "socialist paradise" and a "sanctuary" from media scrutiny that had started with the Kinsolving articles.[72] Former Temple member Tim Carter describes the reason for the move to Jonestown as "in seventy four (1974), what we saw in the United States was creeping fascism."[73] Carter explained, "It was apparent that corporations, or the multinationals, were getting much larger, their influence was growing within the government, and the United States is a racist place."[73] Carter said the Temple concluded that Guyana was "a place in a black country where our black members could live in peace", "it was a socialist government" and it was "the only English speaking country in South America."[73]

Increasing media scrutiny based upon allegations by former members placed further pressure on Jones in 1977; in particular, an article by Marshall Kilduff in New West Magazine.[18] Just before publication of the New West Magazine piece, editor Rosalie Wright telephoned Jones to read him the article.[74] Wright explained that she was only doing so before publication because of "all the support letters we received on your behalf, from the Governor of California (Jerry Brown)" and others.[75] While still on the phone listening to the allegations contained in the article, Jones wrote a note to Temple members in the room with him that said "We leave tonight. Notify Georgetown (Guyana)."[75]

After Jim Jones left for Guyana, he encouraged Temple members to follow him there. The population grew to over 900 people by late 1978.[76][77] Those who moved there were promised a tropical paradise, free from the supposed wickedness of the outside world.[78]

Leo Ryan
Entrance to Jonestown (photo: Jonestown Institute)

On November 17, 1978, Leo Ryan, a Congressman from the San Francisco area, who was investigating claims of abuse within the Peoples Temple visited Jonestown.[79] During this visit, a number of Temple members expressed a desire to leave with the Congressman,[80] and on the afternoon of November 18, these members accompanied Ryan to the local airstrip at Port Kaituma.[81] There they were intercepted by Temple security guards who opened fire on the group, killing Congressman Ryan, three journalists, and one of the Temple defectors.[82] A few seconds of gunfire from the incident were captured on video by Bob Brown, one of the journalists killed in the attack.[82]

On the evening of November 18, in Jonestown, Jones ordered his congregation to drink cyanide-laced Flavor Aid.[83] [84] It was later determined that Jones died from a gunshot, with a contact wound in a location and angle consistent with being self-inflicted. His body was also found to contain high doses of drugs. In all, 918 people died, including over 270 children, resulting in the greatest single loss of American civilian life in a non-natural disaster until the incidents of September 11, 2001.[85][86][87] This includes four that died at the Temple headquarters in Georgetown that night.[88]

Aftermath

San Francisco Temple headquarters

Further information: Peoples Temple in San Francisco

The Temple's San Francisco headquarters came under siege by national media and relatives of Jonestown victims.[89] In addition, according to various press reports,[90][91], after the Jonestown tragedy, surviving Temple members in the U.S. announced their fears of being targeted by a "hit squad" of Jonestown survivors. Similarly, in 1979, the Associated Press reported the claim of a U.S. Congressional aide that there were "...120 white, brainwashed assassins out from Jonestown awaiting the trigger word to pick up their hit."[92]

Former members

File:09-prokes-michael.jpg
Michael Prokes

Temple insider Michael Prokes, who had been ordered to deliver a suitcase containing Temple funds to be transferred to the Communist Party of the Soviet Union, committed suicide in March 1979, four months after the Jonestown incident. In the days leading up to his death, Prokes sent notes to several people, together with a thirty-page statement he had written about Peoples Temple. Columnist Herb Caen reprinted one copy in his San Francisco Chronicle column.[93] Prokes then arranged for a press conference in a Modesto, California motel room, at which he read a statement to the eight reporters who attended. He then excused himself, entered a bathroom and fatally shot himself in the head.[93]

Prior to the tragedy, Temple member Paula Adams had engaged in a romantic relationship with Guyana's Ambassador to the United States, Laurence "Bonny" Mann.[94] Adams later married Mann.[95] On October 24, 1983, Mann fatally shot both Adams and the couple's child, and then fatally shot himself.[95]

Defecting member Harold Cordell lost 20 family members that evening during the poisonings.[96] The Bogues family, which had also defected, lost their daughter Marilee (age 18), while defector Vernon Gosney lost his son Mark (age 5).[97]

Wrapping up

At the end of 1978, the Temple declared bankruptcy and its assets went into receivership.[98] A few Temple members remained in Guyana through May 1979 to wrap up the movement’s affairs, then returned to anonymity within the U.S.[98]

The Temple’s buildings in Los Angeles (1366 S. Alvarado St.), Indianapolis and Redwood Valley are intact, and some are used by church congregations.[98] The Central Spanish Seventh-day Adventist Church is currently located at the Temple's former Los Angeles building at 1366 South Alvarado St.[99]

President Bill Clinton signed a bill into law in the 1990s mandating the expiration of secrecy in documents after 25 years. The majority of Temple documents remain classified, despite Freedom of Information requests from numerous people over the past three decades.[100][101][102]

Wikisource has original text related to this article:

See also

Notes

  1. ^ The Temple openly preached to established members that "religion is an opiate to the people." (Jones, Jim. "Transcript of Recovered FBI tape Q 1053." Alternative Considerations of Jonestown and Peoples Temple. Jonestown Project: San Diego State University.) Accordingly, "those who remained drugged with the opiate of religion had to be brought to enlightenment -- socialism." (Layton, Deborah. Seductive Poison. Anchor, 1999. ISBN 0-3854-8984-6. page 53). In that regard, Jones also openly stated that he "took the church and used the church to bring people to atheism." (Jones, Jim. "Transcript of Recovered FBI tape Q 757." Alternative Considerations of Jonestown and Peoples Temple. Jonestown Project: San Diego State University). Jones often mixed those concepts, such as preaching that "If you're born in this church, this socialist revolution, you're not born in sin. If you're born in capitalist America, racist America, fascist America, then you're born in sin. But if you're born in socialism, you're not born in sin."(Jones, Jim. "Transcript of Recovered FBI tape Q 1053." Alternative Considerations of Jonestown and Peoples Temple. Jonestown Project: San Diego State University.)

References

  1. ^ Brazil, Jeff. "Jonestown's Horror Fades but Mystery Remain." Los Angeles Times. December 16, 1999.
  2. ^ a b Jones, Jim. "Transcript of Recovered FBI tape Q 134." Alternative Considerations of Jonestown and Peoples Temple. Jonestown Project: San Diego State University.
  3. ^ a b c d e f g h i j k l m n o p q r Wessinger, Catherine. How the Millennium Comes Violently: From Jonestown to Heaven's Gate. Seven Bridges Press, 2000. ISBN 978-1889119243.
  4. ^ Horrock, Nicholas M., "Communist in 1950s", New York Times, December 17, 1978
  5. ^ Layton, Deborah. Seductive Poison. Anchor, 1999. ISBN 0-3854-8984-6. p. 65-6.
  6. ^ a b Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 57.
  7. ^ Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 59.
  8. ^ a b Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 59 and 65.
  9. ^ a b c Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 60.
  10. ^ a b c Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 61.
  11. ^ a b c Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 62.
  12. ^ Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 68-72.
  13. ^ a b c Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 74.
  14. ^ a b Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 76.
  15. ^ a b Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 76.
  16. ^ Jones, Jim. "Transcript of Recovered FBI tape Q 1023." Alternative Considerations of Jonestown and Peoples Temple. Jonestown Project: San Diego State University.
  17. ^ a b c d e f Lindsay, Robert. "How Rev. Jim Jones Gained His Power Over Followers." New York Times. 26 November 1978.
  18. ^ a b Kilduff, Marshall and Phil Tracy. "Inside Peoples Temple." New West Magazine. 1 August 1977 (hosted at Alternative Considerations of Jonestown and Peoples Temple. Jonestown Project: San Diego State University).
  19. ^ a b c d e Reiterman, Tim, and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. page 164.
  20. ^ Jones, Jim. "The Letter Killeth." Original material reprint. Department of Religious Studies. San Diego State University.
  21. ^ a b c Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 211-4.
  22. ^ Kinsolving, Lester. "SEX, SOCIALISM, AND CHILD TORTURE WITH REV. JIM JONES." San Francisco Examiner. September 1972.
  23. ^ Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 302-304.
  24. ^ Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 156.
  25. ^ a b c Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 166.
  26. ^ Hall, John R. "The Impact of Apostates on the Trajectory of Religious Movement: The Case of the Peoples Temple", in David G. Bromley (ed.) Falling from the Faith: Causes and Consequences of Religious Apostasy. Sage Publications, 1988. ISBN 0-8039-3188-3. page 234.
  27. ^ 'The Opposition, The Returned, Crisis & White Nights', Jonestown Institute, San Diego State University, May 2008.
  28. ^ Hall, John R. (1987). Gone from the Promised Land: Jonestown in American Cultural History. New Brunswick, New Jersey: Transaction Publishers. ISBN 0-88738-124-3. page 166
  29. ^ Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 163-4.
  30. ^ Jones, Jim, FBI Tape Q 683, Jonestown Institute, San Diego State University
  31. ^ Layton, Deborah. Seductive Poison. Anchor, 1999. ISBN 0-3854-8984-6. p. 53.
  32. ^ Hall, John R. (1987). Gone from the Promised Land: Jonestown in American Cultural History. New Brunswick, New Jersey: Transaction Publishers. ISBN 0-88738-124-3. page 90-91
  33. ^ Hall, John R. (1987). Gone from the Promised Land: Jonestown in American Cultural History. New Brunswick, New Jersey: Transaction Publishers. p. 81-2. ISBN 0-88738-124-3.
  34. ^ Hall, John R. (1987). Gone from the Promised Land: Jonestown in American Cultural History. New Brunswick, New Jersey: Transaction Publishers. p. 82. ISBN 0-88738-124-3.
  35. ^ Hall, John R. (1987). Gone from the Promised Land: Jonestown in American Cultural History. New Brunswick, New Jersey: Transaction Publishers. p. 95. ISBN 0-88738-124-3.
  36. ^ Lewis, Mike. "Jones disciple recovers from, recalls painful past." Seattle Post-Intelligencer. 19 November 2003. at rickross.com.
  37. ^ Dickerson, Toby. "Peoples Temple (Jonestown)". Archived from [religiousmovements.lib.virginia.edu/nrms/Jonestwn.html the original] on 2006-09-08. {{cite web}}: Check |url= value (help). The Religious Movements Homepage Project. University of Virginia. 5 February 2005.
  38. ^ a b c d Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 163-4. Cite error: The named reference "raven280" was defined multiple times with different content (see the help page).
  39. ^ Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 225-7.
  40. ^ a b c Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 224.
  41. ^ a b Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 225.
  42. ^ Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 226.
  43. ^ Hall, John R. (1987). Gone from the Promised Land: Jonestown in American Cultural History. New Brunswick, New Jersey: Transaction Publishers. ISBN 0-88738-124-3. page 161
  44. ^ Jones, Jim in conversation with John Maher. "Transcript of Recovered FBI tape Q 622." Alternative Considerations of Jonestown and Peoples Temple. Jonestown Project: San Diego State University.]
  45. ^ Reiterman, Tim, and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. page 256.
  46. ^ Reiterman, Tim, and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. page 259.
  47. ^ Reiterman, Tim and John Jacobs. Raven: The Untold Story of Rev. Jim Jones and His People. Dutton, 1982. ISBN 0-525-24136-1. p. 266-7 & 280.
  48. ^ Los Angeles Herald Examiner, "The Political Pull of Jim Jones", November 21, 1978
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Further reading

  • Klineman, George and Sherman Butler. The Cult That Died G.P. Putnam's Sons, 1980. ISBN 0-399-12540-X.
  • Naipaul, Shiva. Black and White. London, 1980. ISBN 0-241-10337-1.


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