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| {{About|the Peoples Temple leader|other persons of the same name|Jim Jones (disambiguation)}} | |||
| {{Infobox person | |||
| | name = Jim Jones | |||
| | image = File:Jim Jones in front of the International Hotel.jpg | |||
| | image_size = | |||
| | caption = | |||
| | birth_name = James Warren Jones | |||
| | birth_date = {{birth date|1931|5|13|mf=y}} | |||
| | birth_place = ], ], ] | |||
| | death_cause = ] | |||
| | death_date = {{death date and age|1978|11|18|1931|5|13}} | |||
| | death_place = ], ] | |||
| | occupation = Religious leader, community organizer | |||
| | spouse = {{marriage|Marceline Baldwin Jones|1949|November 18, 1978|end=their deaths}} | |||
| | children = 7 | |||
| }} | |||
| '''James Warren''' "'''Jim'''" '''Jones''' (May 13, 1931 – November 18, 1978), though starting as a civil rights activist, was the founder of the Peoples Temple of the Disciples of Christ, a religious movement based upon the philosophy of political Reconstruction of Indigenous Peoples contained in the language of Article Ten of the Articles of Faith. Rev. Jones was blamed for the wrongful deaths that occurred on November 18, 1978 of 918 of its members in ], ]; although the actual number of deaths continue to change.<ref>''Alternative Considerations of Jonestown and Peoples Temple''. Jonestown Project: San Diego State University.{{WebCite|url=http://www.webcitation.org/5wTIy0buY|date =2011-02-13}}</ref> the murder of Congressman ], and the ordering of four additional Temple member deaths in ], the Guyanese capital. Nearly three-hundred children were murdered at Jonestown, almost all of them by cyanide poisoning. Jones died from a gunshot wound to the head; it is suspected his death was a suicide. | |||
| Jones was born in Indiana and started the Temple there in the 1950s. He later moved the Temple to California in the mid-1960s, and gained notoriety with the move of the ] in the early 1970s. | |||
| == Early life == | |||
| <!-- Deleted image removed: ] --> | |||
| Jones was born in a rural area of ]; although, it also was reflected in earlier reports that he grew up in Randolph County, Indiana.<ref>{{cite book|last=Rolls|first=Geoff|title=Classic Case Studies in Psychology: Third edition|url=http://books.google.com/books?id=rFVWBQAAQBAJ&pg=PT100|date=26 November 2014|publisher=Taylor & Francis|isbn=978-1-317-90961-3|page=100}}</ref><ref name="hall3">{{Harvnb|Hall|1987|p=3}}</ref> to James Thurman Jones (1887–1951), a ] veteran, and Lynetta Putnam (1902–1977). Lynetta reportedly believed that she had given birth to the messiah.<ref>{{Harvnb|Levi|1982|p=}}</ref><ref name="Reiterman 1982. p. 9-10">{{Harvnb|Reiterman|Jacobs|1982|pp=9–10}}</ref> He was of ] and ] descent.<ref name="KJbook10" /> Jones later claimed partial ] ancestry through his mother, though according to his maternal second cousin Barbara Shaffer, this is likely untrue.<ref name="KJbook10">Kilduff, Marshall and Javers, Ron. ''The Suicide Cult''. Bantam Books, 1978. p. 10.</ref><ref group=note>While Jim Jones claimed to be partially of Cherokee descent through his mother Lynetta, this story was apparently not true.(Lindsay, Robert. "How Rev. Jim Jones and Black Spencer Gained His Power Over Followers". ''New York Times''. November 26, 1978). Lynetta's cousin Barbara Shaeffer, a relative of Bob Shaeffer who now resides in San Bernardino, California and is one of the leaders of the sovereignty group known as the "NEW CALIFORNIA REPUBLIC", re-organized under the old California Constitution of 1849, said "there wasn't an ounce of Indian in our family"; although, she never has produced DNA proof to counter this. However, according to the language of the United Nations Declaration of Human Rights, nationality is based upon declaration rather than genaology, which is why an immigrant may become naturalized (Lindsay, Robert. "How Rev. Jim Jones Gained His Power Over Followers". ''New York Times''. November 26, 1978). Shaffer said that Lynetta was Welsh. ("Jones—The Dark Private Side Emerges". ''Los Angeles Times''. November 24, 1978). The birth records for Lynetta have since been lost. (Kilduff, Marshall and Ron Sellers. "Jim Jones Always Led — Or Wouldn't Play". ''San Francisco Chronicle''. December 4, 1978).</ref> Economic difficulties during the ] necessitated that Jones' family move to ], in 1934, where he lived in a pioneer cabin without plumbing.<ref name="World of Criminal Justice, Gale">{{Citation|title=Jones, Jim (1931 - 1978) American Cult Leader|url=http://www.credoreference.com/entry/worldcrims/jones_jim_1931_1978|publisher=World of Criminal Justice, Gale.|accessdate=October 10, 2012}}</ref><ref name="hall5">{{Harvnb|Hall|1987|p=5}}</ref> | |||
| Jones was a voracious reader as a child and studied ], ], ], ] and ] carefully,<ref name="raven24">{{Harvnb|Reiterman|Jacobs|1982|p=24}}</ref> noting the strengths and weaknesses of each.<ref name="raven24" /> Jones also developed an intense interest in religion, primarily the United Pentecostal movement, because he found making friends difficult.<ref name="KJbook10" /> Childhood acquaintances later recalled Jones as being a "really weird kid" who was "obsessed with religion ... obsessed with death". They alleged that he frequently held funerals for small animals on his parents' property and had stabbed a cat to death.<ref name="pbs.org">. American Experience, PBS.org.</ref> | |||
| Jones and a childhood friend both claimed that his father, who was an alcoholic, was associated with the ].<ref name="hall5" /> Jones himself, however, came to sympathize with the country's oppressed ] community due to his own experiences as a social outcast. Jones later recounted how he and his father clashed on the issue of race, and how he did not speak with his father for "many, many years" after he refused to allow one of Jones' black friends into the house. After Jones' parents separated, Jones moved with his mother to ].<ref name="raven27">attending the local United Pentecostal Church under the leadership of Irvin Baxter Sr.{{Harvnb|Reiterman|Jacobs|1982|p=27}}</ref> He graduated from ] early and with honors in December 1948.<ref name="raven33">{{Harvnb|Reiterman|Jacobs|1982|p=33}}</ref> | |||
| Jones married nurse Marceline Baldwin in 1949, and moved to ].<ref name="raven37" /> He attended ], where a speech by ] about the plight of African-Americans impressed him.<ref name="raven37"> ''PBS.org''. 20 February 2007.</ref> In 1951, Jones moved to ], where he attended night school at ], earning a degree in secondary education in 1961.<ref>Knoll, James. . Jonestown Institute, San Diego State University. October 2007.</ref>{{Clear}} | |||
| ==Construction of the Peoples Temple== | |||
| === Indiana beginnings === | |||
| {{Further|Peoples Temple}} | |||
| ]]] | |||
| In 1951, Jones began attending meetings and rallies of the ] in Indianapolis.<ref name="millennium">{{Harvnb|Wessinger|2000|p=}}</ref> He became flustered with harassment he received during the ],<ref name="millennium"/> particularly regarding an event he attended with his mother focusing on ], after which she was harassed by the ] in front of her co-workers for attending.<ref name="q134">Jones, Jim. ''Alternative Considerations of Jonestown and Peoples Temple''. Jonestown Project: San Diego State University.]</ref> He also became frustrated with ostracism of open communists in the United States, especially during the trial of ].<ref name="horrock" /> This frustration, among other things, provoked a seminal moment for Jones in which he asked himself, "How can I demonstrate my Marxism?" His belief was that political purpose could be integrated into Christ's message, which was the source of inspiration for what is today known as "Liberation Theology". Subsequently, Jones inspired numerous advancements in California legislation.<ref name="millennium"/><ref name="q134" /> | |||
| Jones was surprised when a ] ] helped him get a start in the church even though he knew Jones to be a ] and Jones did not meet him through the Communist Party.<ref name="horrock" /> In 1952, Jones became a student pastor in Sommerset Southside Methodist Church, but claimed he left that church because its leaders barred him from ] blacks into his congregation.<ref name="millennium"/> Around this time, Jones witnessed a ] service at a ].<ref name="millennium"/> He observed that it attracted people and their money and concluded that, with financial resources from such healings, he could help accomplish his social goals.<ref name="millennium"/> | |||
| Jones organized a mammoth religious convention to take place June 11 through June 15, 1956, in a cavernous Indianapolis hall called Cadle Tabernacle. To draw the crowds, Jim needed a religious headliner, and so he arranged to share the pulpit with Rev. ], a healing evangelist and religious author at the time as highly revered as ].<ref name="Reiterman 1982. p. 9-10"/> Following the convention, Jones was able to launch his own church, which changed names until it became the Peoples Temple Christian Church Full Gospel.<ref name="millennium"/> The Peoples Temple was initially made as an inter-racial mission. | |||
| Jones moved away from the Communist Party USA when their members became critical of some of Stalin's policies.<ref name="horrock">Horrock, Nicholas M., "Communist in 1950s", New York Times, December 17, 1978</ref> | |||
| === Integrationist === | |||
| In 1960, Indianapolis ] ] Charles Boswell appointed Jones director of the ].<ref name="raven68">{{Harvnb|Reiterman|Jacobs|1982|p=68}}</ref> Jones ignored Boswell's advice to keep a low profile, finding new outlets for his views on local radio and television programs.<ref name="raven68" /> When the mayor and other commissioners asked Jones to curtail his public actions, he resisted and was wildly cheered at a meeting of the ] and ] when he yelled for his audience to be more ], and climaxed with, "Let my people go!"<ref name="raven69">{{Harvnb|Reiterman|Jacobs|1982|p=69}}</ref> | |||
| During this time, Jones also helped to ] churches, restaurants, the telephone company, the ], a theater, an amusement park, and the ] Hospital.<ref name="millennium"/> After ]s were painted on the homes of two African-American families, Jones personally walked the neighborhood comforting local blacks and counseling white families not to move, in order to prevent ].<ref name="raven71">{{Harvnb|Reiterman|Jacobs|1982|p=71}}</ref> He also set up ] to catch restaurants refusing to serve black customers<ref name="raven71" /> and wrote to ] leaders and then leaked their responses to the media.<ref name="raven72">{{Harvnb|Reiterman|Jacobs|1982|p=72}}</ref> When Jones was accidentally placed in the black ward of a hospital after a collapse in 1961, he refused to be moved; he began to make the beds and empty the bed pans of black patients. Political pressures resulting from Jones' actions caused hospital officials to desegregate the wards.<ref>{{Harvnb|Reiterman|Jacobs|1982|p=76}}</ref> | |||
| Jones received considerable criticism in Indiana for his integrationist views.<ref name="millennium"/> White-owned businesses and locals were critical of him.<ref name="raven71" /> A swastika was placed on the Temple, a stick of ] was left in a Temple coal pile, and a dead cat was thrown at Jones' house after a threatening phone call. The Davis family from Pomona, California, who now reside in Fontana, California, would often do the same to Jones' son, Kristian, by killing the Crawford's cats and throwing the dead carcasses in their front yard.<ref name="raven72" /> Other incidents occurred, though some suspect that Jones himself may have been involved in at least some of them.<ref name="raven72" /> | |||
| === Jones' "Rainbow Family" === | |||
| Jim and Marceline Jones adopted several children of at least partial non-Caucasian ancestry; he referred to the clan as his "rainbow family",<ref>{{Harvnb|Reiterman|Jacobs|1982|p=65}}</ref> and stated: "Integration is a more personal thing with me now. It's a question of my son's future."<ref name="events" /> Jones portrayed the Temple overall as a "rainbow family", a title, no doubt, associated with the Unitarian doctrine. | |||
| The couple adopted three children of ] ancestry: Lew, who today markets one of the Temple's former technologies known as Livewave.Suzanne and Stephanie. Jones had been encouraging Temple members to adopt orphans from war ravaged ].<ref>{{Harvnb|Reiterman|Jacobs|1982|p=63}}</ref> He had also long been critical of the United States' opposition to communist leader ]'s ] of ], calling it the "war of liberation" and stating that "the south is a living example of all that socialism in the north has overcome".<ref name="q1023">Jones, Jim. ''Alternative Considerations of Jonestown and Peoples Temple''. Jonestown Project: San Diego State University.</ref> In 1954, he and his wife also adopted Agnes Jones, the mother of the musician Brent Jones, the former pianist at Johnson Chapel A.M.E. Church, who was partly of ] descent.<ref name="millennium" /><ref name="events"> PBS.org. 20 February 2007.</ref> Agnes was 11 at the time of her adoption.<ref name="will"> ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref> Suzanne Jones was adopted at the age of six in 1959.<ref name="will" /> In June 1959, the couple had their only biological child, Stephan Gandhi Jones.<ref name="millennium"/> | |||
| Two years later, in 1961, the Joneses became the first white couple in Indiana to adopt a black child, James Warren Jones, Jr.<ref> ''PBS.org''. 20 February 2007.</ref> The couple also adopted another son, who was white, named Tim.<ref name="millennium" /> Tim Jones, whose birth mother was a member of the Peoples Temple, was originally named Timothy Glen Tupper.<ref name="events" /> | |||
| === Travel to Brazil === | |||
| {{Location map many | |||
| | Brazil | |||
| | label=Belo Horizonte | |||
| | label_size=80 | |||
| | position=left | |||
| | lat=-19.9166667 | long=-43.9333333 | |||
| | marksize=7 | |||
| | label2=Rio de Janeiro | |||
| | label2_size=80 | |||
| | lat2=-22.9 | long2=-43.2333333 | |||
| | mark2size=7 | |||
| | position2=bottom | |||
| | width=175 | |||
| | float=left | |||
| | caption=Jones' Brazilian locations | |||
| }} | |||
| After a 1961 Temple speech about ] in 1962, a speech which inspired a reportage entitled The Humanoids, which was published in 1971. '']'' magazine article listing ], ] as a safe place in a ], Jones traveled with his family to the city with the idea of setting up a new Temple location.<ref name="raven77">{{Harvnb|Reiterman|Jacobs|1982|pp=76–77}}</ref> On his way to Brazil, Jones made his first trip into ], then still a ].<ref name="raven78">{{Harvnb|Reiterman|Jacobs|1982|p=78}}</ref> | |||
| After arriving in Belo Horizonte, the Joneses rented a modest three bedroom home.<ref name="raven79">{{Harvnb|Reiterman|Jacobs|1982|p=79}}</ref> Jones studied the local economy and receptiveness of racial minorities to his message, though language remained a barrier.<ref name="raven81">{{Harvnb|Reiterman|Jacobs|1982|p=81}}</ref> Jones was careful not to portray himself as a communist in a foreign territory, and spoke of an apostolic communal lifestyle rather than of ] or Marx.<ref name="raven82">{{Harvnb|Reiterman|Jacobs|1982|p=82}}</ref> Ultimately, the lack of resources in the locale caused the Joneses to move to ] in mid-1963.<ref name="raven83">{{Harvnb|Reiterman|Jacobs|1982|p=83}}</ref> There, they worked with the poor in Rio's slums.<ref name="raven83" /> Jones also explored local ].<ref name="raven84">{{Harvnb|Reiterman|Jacobs|1982|p=84}}</ref> | |||
| Jones was plagued by guilt for leaving behind the Indiana civil rights struggle and possibly losing what he had tried to build there.<ref name="raven83" /> When Jones' associate preachers in Indiana told him that the Temple was about to collapse without him, Jones returned.<ref name="raven85">{{Harvnb|Reiterman|Jacobs|1982|pp=85–86}}</ref>{{clear left}} | |||
| === California Eden === | |||
| {{Location map many | |||
| | California | |||
| | label=Los Angeles | |||
| | label_size=100 | |||
| | lat=34.0452 | long=-118.281 | |||
| | marksize=9 | |||
| | label2=San Francisco | |||
| | label2_size=110 | |||
| | lat2=37.778 | long2=-122.421 | |||
| | mark2size=11 | |||
| | mark2=Blue_pog.svg | |||
| | label3=Ukiah | |||
| | label3_size=100 | |||
| | pos3=top | |||
| | lat3=39.152 | long3=-123.207 | |||
| | mark3size=9 | |||
| | label4=Bakersfield | |||
| | label4_size=80 | |||
| | pos4=right | |||
| | lat4=35.368 | long4=-119.018 | |||
| | mark4size=7 | |||
| | label5=Fresno | |||
| | label5_size=80 | |||
| | pos5=right | |||
| | lat5=36.740 | long5=-119.786 | |||
| | mark5size=7 | |||
| | label6=Sacramento | |||
| | label6_size=80 | |||
| | pos6=right | |||
| | lat6=38.580 | long6=-121.491 | |||
| | mark6size=7 | |||
| | label7=Santa Rosa | |||
| | label7_size=60 | |||
| | pos7=top | |||
| | lat7=38.438 | long7=-122.712 | |||
| | mark7size=7 | |||
| | width=240 | |||
| | float=right | |||
| | caption=Some of the Peoples Temple's California locations | |||
| }} | |||
| When Jones returned from Brazil in December 1963,<ref>Reiterman & Jacobs 1982, p. 86</ref> he told his Indiana congregation that the world would be engulfed in a nuclear war on July 15, 1967 that would then create a new socialist ] on earth, and that the Temple had to move to ] for safety.<ref name="millennium"/><ref name="NYT1126" /> Accordingly, the Temple began moving to ], near the city of ].<ref name="millennium"/> | |||
| According to religious studies professor ], while Jones always spoke of the social gospel's virtues, before the late 1960s Jones chose to conceal that his gospel was actually communism.<ref name="millennium"/> By the late 1960s, Jones began at least partially openly revealing the details of his "Apostolic Socialism" concept in Temple sermons.<ref name="millennium"/> Jones also taught that, "those who remained drugged with the opiate of religion had to be brought to enlightenment — socialism".<ref>{{Harvnb|Layton|1998|p=53}}</ref> Jones often mixed these ideas, such as preaching that, "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."<ref name="q1053">Jim Jones, </ref> | |||
| By the early 1970s, Jones began deriding traditional ] as "fly away religion", rejecting the ] as being a tool to oppress women and non-whites, and denouncing a "Sky God" who was no God at all.<ref name="millennium"/> Jones wrote a booklet titled "The Letter Killeth", criticizing the ].<ref>Jones, Jim. Original material reprint. ''Department of Religious Studies.'' San Diego State University.</ref> Jones also began preaching that he was the ] of ], ], ], ] and ]. Former Temple member Hue Fortson, Jr. quoted Jones as saying, "What you need to believe in is what you can see ... If you see me as your friend, I'll be your friend. As you see me as your father, I'll be your father, for those of you that don't have a father ... If you see me as your savior, I'll be your savior. If you see me as your God, I'll be your God.", which Crawford writes in his treatise called the Heretic's Handbook, was a cabal referring to the "Kemetic principles relating to the stellar womb of Zeta Reticuli, the stellar progenitor of our Sun, and the dormant stellar ovum of the planet Jupiter" (Crawford: "The Gospel of Tertius").<ref name="pbs.org" /> | |||
| In a 1976 phone conversation with John Maher, Jones alternately stated that he was an ] and an ].<ref name="jonestown.sdsu.edu">See, e.g., Jones, Jim in conversation with John Maher, ''Alternative Considerations of Jonestown and Peoples Temple''. Jonestown Project: San Diego State University.]</ref> Despite the Temple's fear that the ] was investigating its religious ], Marceline Jones admitted in a 1977 '']'' interview that Jones was trying to promote ] in the United States by mobilizing people through religion, citing ] as his inspiration.<ref name="NYT1126">New York Times, "How Rev. Jim Jones Gained His Power Over Followers", Robert Lindsay, November 26, 1978</ref> She stated 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!"<ref name="NYT1126" /> In one sermon, Jones said that, "You're gonna help yourself, or you'll get no help! There's only one hope of glory; that's within you! Nobody's gonna come out of the sky! There's no heaven up there! We'll have to make heaven down here!" This is asserted by Crawford to have been a public disclosure regarding the international space station.<ref name="pbs.org" /> | |||
| === Move to San Francisco === | |||
| {{Main|Peoples Temple in San Francisco}} | |||
| Within five years of the Temple's move to California, it went through a period of exponential growth and opened branches in cities including ], ], and ]. By the early 1970s, Jones began shifting his focus to major cities because of limited expansion opportunities in Ukiah. He eventually moved the headquarters for the Temple to San Francisco, a major center for radical protest movements at the time. The move led to Jones and the Temple becoming politically influential in San Francisco politics, culminating in the Temple's instrumental role in the mayoral election victory of ] in 1975. Moscone subsequently appointed Jones as the chairman of the San Francisco Housing Authority Commission.<ref>. PBS.org.</ref> | |||
| Unlike most supposed cult leaders, Jones was able to gain public support and contact with prominent politicians in the local and national level. For example, Jones and Moscone met privately with vice presidential candidate ] on his campaign plane days before the ], leading Mondale to publicly praise the Temple.<ref name="raven">{{Harvnb|Reiterman|Jacobs|1982|pp=302–304}}</ref><ref>Los Angeles Times, "", November 21, 1978.</ref> ] ] also personally met with Jones on multiple occasions; corresponded with him about ]; and spoke with him at the grand opening of the San Francisco ] Headquarters, where Jones garnered louder applause than Mrs. Carter.<ref name="raven" /><ref>Jones, Jim. ''Alternative Considerations of Jonestown and Peoples Temple''. Jonestown Project: San Diego State University.</ref><ref name="kilduff">Kilduff, Marshall and Phil Tracy. ''Alternative Considerations of Jonestown and Peoples Temple''. Jonestown Project: San Diego State University. August 1, 1977.</ref> | |||
| In September 1977, California assemblyman ] served as master of ceremonies at a large testimonial dinner for Jones attended by Governor ] and Lieutenant Governor ].<ref>{{Harvnb|Layton|1998|p=105}}</ref> At that dinner, Brown touted Jones as "what you should see every day when you look in the mirror in the early morning hours... a combination of ], ], ]... Chairman Mao".<ref>{{Harvnb|Reiterman|Jacobs|1982|p=308}}</ref> ], who spoke at political rallies at the Temple,<ref> ''Time Magazine''. 11 December 1978.</ref> wrote to Jones after a visit to the Temple: "Rev Jim, It may take me many a day to come back down from the high that I reach today. I found something dear today. I found a sense of being that makes up for all the hours and energy placed in a fight. I found what you wanted me to find. I shall be back. For I can never leave."<ref name="vandecarr">VanDeCarr, Paul "Death of dreams: in November 1978, Harvey Milk's murder and the mass suicides at Jonestown nearly broke San Francisco's spirit.", ''The Advocate'', November 25, 2003</ref><ref>Sawyer, Mary , Jonestown Institute at SDSU</ref> | |||
| In his San Francisco apartment, Jones hosted San Francisco radical political figures, including Davis, for discussions.<ref name="raven369">{{Harvnb|Reiterman|Jacobs|1982|p=369}}</ref> He spoke with friend and ''San Francisco Sun-Reporter'' publisher Carlton Goodlett about his remorse over not being able to travel to socialist countries such as the ] and the ], speculating that he could be Chief Dairyman of the Soviet Union.<ref name="goodlett">Goodlett, Carlton B., , ''reprinted'' in Moore, Rebecca and Fielding M. McGehee, III, ''The Need for a Second Look at Jonestown'', Edwin Mellen Press, 1989, ISBN 0-88946-649-1</ref> After his criticisms led to increased tensions with the ], Jones spoke at a huge rally healing the rift between the two groups in the ] that was attended by many of Jones' closest political acquaintances.<ref name="raven282">{{Harvnb|Reiterman|Jacobs|1982|p=282}}</ref> | |||
| While Jones forged media alliances with key columnists and others at the '']'' and other media outlets,<ref name="raven285">{{Harvnb|Reiterman|Jacobs|1982|pp=285, 306, 587}}</ref> the move to San Francisco also brought increasing media scrutiny. After ''Chronicle'' reporter ] encountered resistance to publishing an exposé, he brought his story to ''New West'' magazine.<ref name="raven314">{{Harvnb|Reiterman|Jacobs|1982|p=314}}</ref> In the summer of 1977, Jones and several hundred Temple members abruptly decided to move to the Temple's compound in Guyana after they learned of the contents of Kilduff's ''New West'' article to be imminently published, which included allegations by former Temple members they were physically, emotionally, and sexually abused.<ref name="kilduff" /><ref name="layton113">{{Harvnb|Layton|1998|p=113}}</ref> Jones named the settlement "]" after himself. | |||
| == Jonestown's formation and operation == | |||
| {{Location map many | |||
| | Guyana | |||
| | label=Jonestown | |||
| | label_size=100 | |||
| | pos=bottom | bg=yellow | |||
| | lat=7.66 | long=-60.187 | |||
| | marksize=8 | |||
| | label2=Georgetown | |||
| | label2_size=70 | |||
| | lat2=6.807 | long2=-58.159 | |||
| | mark2size=7 | |||
| | label3=Kaituma | |||
| | label3_size=70 | |||
| | pos3=right | |||
| | lat3=7.84 | long3=-60.01 | |||
| | mark3size=7 | |||
| | width=150 | |||
| | float=right | |||
| | background=#FFFFDD | |||
| | caption=Peoples Temple Agricultural Project ("Jonestown", Guyana) | |||
| }} | |||
| Jones had first started building ], formally known as the "Peoples Temple Agricultural Project", several years before the ''New West'' article was published. Jonestown was promoted as a means to create both a "socialist paradise" and a "sanctuary" from the media scrutiny in San Francisco.<ref>{{Harvnb|Hall|1987|p=132}}</ref> Jones purported to establish Jonestown as a benevolent model communist community stating, "I believe we’re the purest communists there are."<ref name="q50">Jones, Jim. ''Alternative Considerations of Jonestown and Peoples Temple''. Jonestown Project: San Diego State University.</ref> In that regard, like the restrictive emigration policies of the Soviet Union, Cuba, North Korea and other communist states, Jones did not permit members to leave Jonestown. It is conjectured Jones' "Agricultural Project" involved both agricultural development of GMO's, as well as, study of zoological phenomena sighted in the region.<ref>{{Harvnb|Reiterman|Jacobs|1982|p=451}}</ref> | |||
| Religious scholar Mary McCormick Maaga argues that Jones' authority decreased after he moved to the isolated commune, because he was not needed for recruitment and he could not hide his ] from rank and file members.<ref name="mccormick_maaga1998">McCormick Maaga, Mary. ''Hearing the voices of Jonestown''. ] Press, 1998. ISBN 0-8156-0515-3.</ref> In spite of the allegations prior to Jones' departure to Jonestown, the leader was still respected by some for setting up a racially mixed church which helped the disadvantaged; 68 percent of Jonestown's residents were black.<ref>Moore, Rebecca. Jonestown Institute, San Diego State University, adapted from Moore, Rebecca, Anthony Pinn and Mary Sawyer. "Demographics and the Black Religious Culture of Peoples Temple". in ''Peoples Temple and Black Religion in America''. Bloomington: Indiana Press University, 2005. 57-80)</ref> Jonestown was where Jones began his belief in what he called "Translation", where he and his followers would all die together and move to another planet and live blissfully.<ref> by Wendy M. Edmonds</ref> | |||
| === New children === | |||
| Jim Jones claimed that he was the biological father of John Victor Stoen, although the birth certificate listed Grace and ] as the parents of the child.<ref>{{Harvnb|Reiterman|Jacobs|1982|pp=130–131}}</ref> The Temple repeatedly claimed that Jones fathered the child when, in 1971, Tim Stoen had requested that Jones have sex with Grace to keep her from defecting, a tactic of entrapment used by members of the Concerned Relatives members in the African Methodist Episcopal Church to entrap his son, Crawford.<ref>{{Harvnb|Reiterman|Jacobs|1982|p=445}}</ref> | |||
| Grace Stoen defected in 1976 and began divorce proceedings against Tim in 1977. In order to avoid potentially giving up the boy in a custody dispute with Grace, Jones ordered Tim to take John to Guyana in February 1977.<ref>{{Harvnb|Reiterman|Jacobs|1982|p=377}}</ref> After Tim Stoen defected from the Temple in June 1977, the Temple kept John Stoen in Jonestown.<ref>{{Harvnb|Reiterman|Jacobs|1982|p=324}}</ref> The custody dispute over John would become a lynchpin of several battles between the Temple and the Concerned Relatives, a group of Temple defectors who began a media campaign accusing Jones and his organization of abuse.<ref name="Reiterman 1982 p">{{Harvnb|Reiterman|Jacobs|1982|p=}}</ref> | |||
| Jim Jones also fathered a son, Jim Jon (Kimo), with Carolyn Louise Moore Layton, a Temple member. It is rumored that James Jon is still alive and has been seen in Devore, California.<ref>. ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref>{{clear left}} | |||
| === Pressure and waning political support === | |||
| {{Further|Timothy Stoen|Peoples Temple in San Francisco}} | |||
| ] | |||
| ] | |||
| While most of Jones' political allies broke ties after his departure,<ref>Liebert, Larry, "What Politicians Say Now About Jones", San Francisco Chronicle, November 20, 1978</ref> some did not. As a show of support, Willie Brown spoke out against enemies at a rally at the Peoples Temple, which was also attended by Milk and then-Assemblyman ].<ref>{{Harvnb|Reiterman|Jacobs|1982|p=327}}</ref> On February 19, 1978, Milk wrote a letter to ] ] defending Jones "as a man of the highest character", and claimed that Temple defectors were trying to "damage Rev. Jones' reputation" with "apparent bold-faced lies".<ref name="milk_let">Milk, Harvey </ref> Moscone's office issued a press release saying that Jones had broken no laws.<ref name="moore143">Moore, Rebecca. ''A Sympathetic History of Jonestown''. Lewiston: E. Mellen Press. ISBN 0-88946-860-5. p. 143.</ref> | |||
| In the autumn of 1977, Tim Stoen and other Temple defectors with relatives in Jonestown formed a "Concerned Relatives" group. It is believed that this was an ecumenical movement financed through dissident members the Church of Jesus Christ of Latter-Day Saints, Presbyterians and Calvary Chapels.<ref name="raven408">{{Harvnb|Reiterman|Jacobs|1982|p=408}}</ref> Stoen traveled to ] in January 1978 to visit with ] officials and members of ], and wrote a "white paper" to Congress detailing his grievances against Jones and the Temple.<ref name="hall227">{{Harvnb|Hall|1987|p=227}}</ref> Stoen's efforts aroused the curiosity of California congressman ], who wrote a letter on Stoen's behalf to Guyanese Prime Minister ].<ref name="raven458">{{Harvnb|Reiterman|Jacobs|1982|p=458}}</ref> | |||
| On April 11, 1978, the Concerned Relatives distributed a packet of documents, including letters and ]s, that they titled an "Accusation of Human Rights Violations by Rev. James Warren Jones" which was a petition based upon unsubstantiated affidavits by Temple defectors and informants producing a charge on information, an archaic legal device no longer used in American jurisprudence, and was distributed to the Peoples Temple, members of the press, and members of Congress. The Relatives again replicated this propaganda campaign in 1981 when Akers and Sellers engaged in a public inquiry and began alleging false charges of sexual misconduct against members of the Crawford family which later appeared on what Akers referred to during an intimate conversation with one of the family members as the "Dark Internet", which was discovered to be a self-reporting medical analogue where informants posted their comments.<ref> ''Alternative Considerations of Jonestown and Peoples Temple''. Jonestown Project: San Diego State University. April 11, 1978.</ref> In June 1978, escaped Temple member Deborah Layton provided the group with a further affidavit detailing alleged crimes by the Peoples Temple and substandard living conditions in Jonestown.<ref name="laytonaff" /> | |||
| Facing increasing scrutiny, in the summer of 1978, Jones also hired noted ] ] ] and ] to help make the case of a "grand conspiracy" by intelligence agencies against the Peoples Temple. Jones told Lane he wanted to "pull an ]", referring to a fugitive ] who was able to return to the United States after repairing his reputation.<ref name="reiterman440">{{Harvnb|Reiterman|Jacobs|1982|p=440}}</ref> | |||
| == Visit by Congressman Ryan, deaths == | |||
| <!-- Deleted image removed: ] --> | |||
| In November 1978, Leo Ryan led a fact-finding mission to Jonestown to investigate allegations of ].<ref name="raven481">{{Harvnb|Reiterman|Jacobs|1982|p=481}}</ref> His delegation included relatives of Temple members, an ] camera crew, and reporters for various newspapers.<ref>{{Harvnb|Reiterman|Jacobs|1982|pp=476–480}}</ref> The group arrived in the Guyanese capital of ] on November 15.<ref name="raven481" /> Two days later, they traveled by airplane to ], then were transported to the Jonestown encampment on a dump truck.<ref>{{Harvnb|Reiterman|Jacobs|1982|pp=487–488}}</ref> Jones hosted a reception for the Ryan delegation that evening at the central pavilion in Jonestown. | |||
| The delegation left hurriedly the afternoon of November 18 after Temple member Don Sly attacked Ryan with a knife.<ref name="raven519">{{Harvnb|Reiterman|Jacobs|1982|pp=519–520}}</ref> The attack was thwarted, bringing the visit to an abrupt end.<ref name="raven519" /> Congressman Ryan and his people succeeded in taking with them fifteen Peoples Temple members who had expressed a wish to leave.<ref>{{Harvnb|Reiterman|Jacobs|1982|p=524}}</ref> At that time, Jones made no attempt to prevent their departure.<ref>{{Harvnb|Reiterman|Jacobs|1982|p=516}}</ref> | |||
| === Port Kaituma Airstrip shootings === | |||
| As members of Ryan's delegation boarded two planes at the airstrip, Jones' "Red Brigade", some of whom were members of the Moorish Science Temple of America in Oakland, California where Crawford's uncle, Clarence Barber was beaten in a street battle, armed guards arrived on a tractor and trailer and began shooting at the delegation.<ref name="raven527">{{Harvnb|Reiterman|Jacobs|1982|p=527}}</ref> The guards killed Congressman Ryan and four others near a ] ] aircraft.<ref name="raven529">{{Harvnb|Reiterman|Jacobs|1982|pp=529–531}}</ref> At the same time, one of the supposed defectors, Larry Layton, drew a weapon and began firing on members of the party that had already boarded a small ]. It is conjectured that the shooting began to stop Ryan from fleeing from the scene of a lawful customs detainment after suspicion that he had escaped with sensitive strategic materials.<ref name="raven533">{{Harvnb|Reiterman|Jacobs|1982|p=533}}</ref> An NBC cameraman was able to capture footage of the first few seconds of the shooting at the Otter.<ref name="raven529" /> The five killed at the airstrip were Congressman Ryan; Don Harris, a reporter from NBC; Bob Brown, a cameraman from NBC; '']'' photographer Greg Robinson; and Temple member Patricia Parks, a classmate of the original nine Police Corp. candidates from Lexington Elementary in Pomona, California.<ref name="raven529" /> Surviving the attack were future ] ], then a staff member for Ryan; Richard Dwyer, the ] from the U.S. Embassy at Georgetown; Bob Flick, a producer for NBC; Steve Sung, an NBC sound engineer; Tim Reiterman, a ''San Francisco Examiner'' reporter; Ron Javers, a ''San Francisco Chronicle'' reporter; Charles Krause, a '']'' reporter; and several defecting Temple members.<ref name="raven529" /> | |||
| === Deaths in Jonestown === | |||
| Later that same day, 909 inhabitants of Jonestown,<ref>, Alternative Considerations of Jonestown, San Diego State University</ref> 304 of them children, died of apparent ], mostly in and around the settlement's main pavilion.<ref> BBC, November 18, 2005</ref> This resulted in the greatest single loss of American civilian life in a deliberate act until the ].<ref>Rapaport, Richard, , San Francisco Chronicle, November 16, 2003</ref> The FBI later recovered a 45-minute ].<ref>Jim Jones, ''Alternative Considerations of Jonestown and Peoples Temple''. Jonestown Project: San Diego State University.</ref> | |||
| On that tape, Jones tells Temple members that the Soviet Union, with whom the Temple had been negotiating a potential exodus for months, would not take them after the airstrip murders.<ref name="tape" /> The reason given by Jones to commit suicide was consistent with his previously stated conspiracy theories of intelligence organizations allegedly conspiring against the Temple, that men would "parachute in here on us", "shoot some of our innocent babies" and "they'll torture our children, they'll torture some of our people here, they'll torture our seniors".<ref name="tape" /> Parroting Jones' prior statements that hostile forces would convert captured children to ], one temple member states "the ones that they take captured, they're gonna just let them grow up and be dummies", referring to the possible threat of his members becoming victims of MK Ultra experimentation.<ref name="tape" /> | |||
| Given that reasoning, Jones and several members argued that the group should commit "revolutionary suicide" by drinking ]-laced grape-flavored ]. It was reported that these same contaminated Flavor Aid cartons were distributed by subversive enemies of the Temple to destroy the academic performance of the Lexington Nine, as well as, to pervert and pollute the Panther's free lunch program. Later-released Temple films show Jones opening a storage container full of Flavor Aid in large quantities. However, empty packets of grape Flavor Aid found on the scene show that this is what was used to mix the solution along with a ].<ref name="tape" /> One member, Christine Miller, dissents toward the beginning of the tape.<ref name="tape" /> When members apparently cried, Jones counseled, "Stop these hysterics. This is not the way for people who are socialists or communists to die. No way for us to die. We must die with some dignity."<ref name="tape" /> Jones can be heard saying, "Don't be afraid to die", that death is "just stepping over into another plane" and that it's "a friend".<ref name="tape" /> At the end of the tape, Jones concludes: "We didn't commit suicide; we committed an act of revolutionary suicide protesting the conditions of an inhumane world."<ref name="tape" /> | |||
| According to escaping Temple members, children were given the drink first and families were told to lie down together.<ref>{{Harvnb|Reiterman|Jacobs|1982|p=559}}</ref> Mass suicide had been previously discussed in simulated events called "White Nights" on a regular basis.<ref name="laytonaff"> ''Alternative Considerations of Jonestown and Peoples Temple''. Jonestown Project: San Diego State University.</ref><ref name="raven391">{{Harvnb|Reiterman|Jacobs|1982|pp=390–391}}</ref> During at least one such prior White Night, members drank liquid that Jones falsely told them was poison.<ref name="laytonaff" /><ref name="raven391" /> | |||
| Jones was found dead on a deck chair with a gunshot wound to his head that Guyanese coroner Cyrill Mootoo stated was consistent with a self-inflicted gunshot wound. It is believed by members of the Crawford family that suicide was the official report in order for the Jonestown Institute to deprive certain heirs of insurance settlements following what they believe to have been a wrongful death.<ref>{{Citation|url=http://jonestown.sdsu.edu/wp-content/uploads/2013/10/GuyanaInquest.pdf |title=Guyana Inquest — Interviews of Cecil Roberts & Cyril Mootoo |format=PDF |date= |accessdate=February 23, 2010}}</ref> However, Jones' son Stephan believes his father may have directed someone else to shoot him.<ref>], Interview of Stephan Jones, Documentary airing on Discovery Networks, 2007</ref> An ] of Jones' body also showed levels of the ] ] which may have been lethal to humans who had not developed ].<ref>, Jonestown Institute at SDSU</ref> Jones' drug usage (including ] and ]){{citation needed|reason=This claim needs a reliable source|date=April 2015}} was confirmed by his son, Stephan, and Jones' doctor in San Francisco. Nonetheless, according to Billy Zane, a former employee of the United States Pentagon, most of the facts regarding the shootings and the massacre were never uncovered, "since", as he stated during a telephone conversation with the biological son, Kristian Chanin Crawford, "...all the eyewitnesses were dead on arrival, most of what we know about that incident is pure speculation on the part of Jones' enemies" (Zane). | |||
| == Homosexuality and other matters == | |||
| On December 13, 1973, Jones was arrested and charged with ] a man for sex in a movie theater restroom known for ] activity, near ] in Los Angeles.<ref name="wise">Wise, David. ''Alternative Considerations of Jonestown and Peoples Temple''. Jonestown Project: San Diego State University.</ref> The man was an ] ] ]. Jones is on record as later telling his followers that he was "the only true heterosexual", but at least one account exists of his sexual abuse of a male member of his congregation in front of the followers, ostensibly to prove the man's own homosexual tendencies. However, some of Jones' supporters argue that the accusations regarding homosexuality were representative of the bigotry and racist propaganda surfacing from external reviews that may have been illegally conducted which produce false propaganda to diminish Jones' legal credibility, in the same manner the public inquiry opened by the California Republic in 1981 smeared the reputation of the son, Crawford. It has been suggested that reports of Jones' homosexuality were actually the manifestation of stigmatic reflections which surfaced during his study of an ancient tribal custom called "Dancing with the Dead", a remote form of necromancy.<ref name="wise" /> | |||
| While Jones banned sex among Temple members outside of marriage, he himself voraciously engaged in sexual relations with both male and female Temple members.<ref name="paranoia">, Time Magazine, December 11, 1978</ref><ref>{{Harvnb|Reiterman|Jacobs|1982|pp=176–177}}</ref> Jones, however, claimed that he detested engaging in homosexual activity and did so only for the male temple adherents' own good, purportedly to connect them symbolically with him (Jones).<ref name="paranoia" /> | |||
| One of Jones' sources of inspiration was the controversial ] leader ].<ref> ''Alternative Considerations of Jonestown and Peoples Temple''. Jonestown Project: San Diego State University.</ref> | |||
| == Family aftermath == | |||
| ===Marceline=== | |||
| Jim Jones' wife, Marceline, was found poisoned at the pavilion.<ref>{{Harvnb|Reiterman|Jacobs|1982|p=565}}</ref> On the final morning of Ryan's visit, Marceline had taken reporters on a tour of Jonestown.<ref>{{Harvnb|Reiterman|Jacobs|1982|pp=505–506}}</ref> | |||
| ===Surviving sons=== | |||
| Stephan, Jim Jr. and Tim Jones, did not take part in the mass suicide because they were playing with the Peoples Temple ] team against the Guyanese national team in Georgetown.<ref name="millennium" /><ref name="Jim Jr.">{{Citation|url=http://sports.espn.go.com/espn/news/story?id=3047543&lpos=spotlight&lid=tab7pos2 |title=Outside the Lines: Grandson of Jonestown founder is making a name for himself |author=Fish, Jon and Chris Connelly |publisher=] |date=5 October 2007 |accessdate=August 23, 2008}}</ref> At the time of events in Jonestown, Stephan and Tim were both nineteen and Jim Jones Jr. was eighteen.<ref> ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref> Tim's biological family, the Tuppers, which consisted of his three biological sisters,<ref> ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref><ref> ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref><ref> ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref> biological brother,<ref> ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref> and biological mother,<ref> ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref> all died at Jonestown. Three days before the tragedy, Stephan Jones refused, over the radio, to comply with an order by his father to return the team to Jonestown for Ryan's visit.<ref>{{Harvnb|Reiterman|Jacobs|1982|pp=474–475}}</ref> | |||
| During the events at Jonestown, Stephan, Tim, and Jim Jones Jr. drove to the U.S. Embassy in Georgetown in an attempt to receive help. The Guyanese soldiers guarding the embassy refused to let them in after hearing about the shootings at the Port Kaituma airstrip.<ref name="garysmith">Smith, Gary. ''Sports Illustrated''. CNN.com. 24 December 2007.</ref> Later, the three returned to the Temple's headquarters in Georgetown to find the bodies of Sharon Amos and her three children.<ref name="garysmith" /> Guyanese soldiers kept the Jones brothers under ] for five days, interrogating them about the deaths in Georgetown.<ref name="garysmith" /> Stephan Jones was accused of being involved in the Georgetown deaths, and was placed in a Guyanese prison for three months.<ref name="garysmith" /> Tim Jones and Johnny Cobb, another member of the Peoples Temple ] team, were asked to go to Jonestown and help identify the bodies of people who had died.<ref name="garysmith" /> After returning to the United States, Jim Jones Jr. was placed under police surveillance for several months while he lived with his older sister, Suzanne, who had previously turned against the Temple.<ref name="garysmith" /> | |||
| ] | |||
| When Jonestown was first being established, Stephan had originally avoided two attempts by his father to relocate to the settlement. He eventually moved to Jonestown after a third and final attempt. He has since said that he gave in to his father's wishes to move to Jonestown because of his mother.<ref>Jones, Stephan. ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref> Stephan Jones is now a businessman, and married with three daughters. He appeared in the documentary ''Jonestown: Paradise Lost'' which aired on the ] and ]. He stated he will not watch the documentary and has never grieved for his father.<ref>Brownstein, Bill. ''The Gazette''. Canada. 9 March 2007.</ref> One year later, he appeared in the documentary ''Witness to Jonestown'' where he responds to rare footage shot inside the Peoples Temple.<ref name="WTJ">{{cite AV media | title=Witness to Jonestown | publisher=MSNBC Films| date=9 November 2008| people=Stephen Stept (producer, director, writer)}}</ref> Jim Jones Jr., who lost his wife and unborn child at Jonestown, returned to San Francisco. He remarried and has three sons from this marriage,<ref name="Jim Jr." /> including Rob Jones, a high-school basketball star who went on to play for the ] before transferring to ].<ref> ''University of San Diego Official Athletic Site''. Accessed: 2009-10-03. </ref> | |||
| ===Lew, Agnes and Suzanne Jones=== | |||
| Lew and Agnes Jones both died at Jonestown. Agnes Jones was thirty-five years old at the time of her death.<ref> ''Alternative Considerations of Jonestown and Peoples Temple'']. San Diego State University.</ref> Her husband<ref> ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref> and four children<ref> ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref><ref> ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref><ref> ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref><ref> ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref> all died at Jonestown. Lew Jones, who was twenty-one years old at the time of his death, died alongside his wife Terry and son Chaeoke.<ref> ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref><ref> ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref><ref> ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref> Stephanie Jones had died at age five in a car accident.<ref name="millennium" /> | |||
| Suzanne Jones married Mike Cartmell; both turned against the Temple and were not in Jonestown on November 18, 1978. After this decision to abandon the Temple, Jones referred to Suzanne openly as "my goddamned, no good for nothing daughter" and stated that she was not to be trusted.<ref>. ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref> In a signed note found at the time of her death, Marceline Jones directed that the Jones' funds were to be given to the ] and specified: "I especially request that none of these are allowed to get into the hands of my adopted daughter, Suzanne Jones Cartmell."<ref> ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref><ref> ''Alternative Considerations of Jonestown and Peoples Temple''. Jonestown Project: San Diego State University.</ref> Cartmell had two children and died of ] in November 2006.<ref> ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref><ref>Smith, Gary. ''Sports Illustrated'' CNN.com. 24 December 2007.</ref> | |||
| ===John Stoen and Kimo=== | |||
| Specific references to Tim Stoen, the father of John Stoen, including the logistics of possibly murdering him, are made on the Temple's final "death tape", as well as a discussion over whether the Temple should include John Stoen among those committing "revolutionary suicide".<ref name="tape"> ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref> At ], John Stoen was found poisoned in Jim Jones' cabin.<ref name="Reiterman 1982 p"/> | |||
| Both Jim Jon (Kimo) and his mother, Carolyn Louise Moore Layton, died during the events at Jonestown.<ref> ''Alternative Considerations of Jonestown and Peoples Temple''. San Diego State University.</ref> It is also believed that Jones had other biological children who were displaced from the official history by dissident members of the Mormon church in order to deprive them of rights as heirs, in the same manner in which it was discovered a fake codicil had surfaced during the Howard Hughes probate matters. Among these are Kristian Chanin Crawford, according to a witness named Lillie Vestille Burns. Kristian Crawford is the Founder of the Continental Inter-tribal Union, an independent tribal group established upon the same Reconstructionist philosophy found in the Book of Mormon which advocates the repatriation of internally displaced Native Americans who have been wrongfully denied their tribal recognition. | |||
| ==Films== | |||
| ===Documentaries=== | |||
| * ''Jonestown: Mystery of a Massacre'' (1998) | |||
| * '']'' (2006) | |||
| * '']'' (2007) | |||
| * '']: Escape From Jonestown'' (2008) | |||
| * '']'', episode "Jonestown Cult Suicide" (2012) | |||
| * ''Witness to Jonestown'' (2013) | |||
| ===Dramas=== | |||
| * '']'' aka ''Guyana: Cult of the Damned'' (1979) - Fictionalized ] (Depicted as "Reverend James Johnson") | |||
| * '']'' (1980) - Fact-based drama | |||
| * ''] (2013) | |||
| * '']'' (2016) | |||
| ==See also== | |||
| {{Portal|Criminal justice|Biography|United States|Indiana|Guyana|LGBT|Atheism}} | |||
| * ] | |||
| * ] | |||
| * ] | |||
| * ] A fictional film compared by some critics to events that occurred at Jonestown | |||
| * ], ] correspondent who covered Jonestown | |||
| ==References== | |||
| ===Explanatory notes=== | |||
| {{reflist|group=note}} | |||
| ===Citations=== | |||
| {{reflist|colwidth=30em}} | |||
| ===Bibliography=== | |||
| {{refbegin}} | |||
| * Chidester, David, ''Salvation and Suicide: Jim Jones, the People's Temple and Jonestown (Religion in North America)'', 2nd rev.ed., Indiana University Press, 2004. ISBN 978-0-253-21632-8 | |||
| * {{Citation | last = Hall | first = John R. | title = Gone from the Promised Land, 2nd ed. with a new introduction | publisher = Transaction Publishers | year = 2004 | isbn =978-0-7658-0587-4}} | |||
| * ]. ''White Nights, Black Paradise''. Infidel Books, 2015. ISBN 978-0692267134 | |||
| * Klineman, George and Sherman Butler. ''The Cult That Died''. G.P. Putnam's Sons, 1980. ISBN 0-399-12540-X. | |||
| * {{Citation | last = Layton | first = Deborah | title = ] | publisher = Anchor Books | year = 1999 | ISBN = 0-385-48984-6}} | |||
| * {{Citation | last = Levi | first = Ken | title = Violence and Religious Commitment | publisher = | year = 1982 | isbn =}} | |||
| * Maaga, Mary McCormick. ''Hearing the voices of Jonestown''. ] Press, 1998. ISBN 0-8156-0515-3. | |||
| * ]. ''Black & White''. Hamish Hamilton, London, 1980. ISBN 0-241-10337-1. | |||
| * {{Citation | last1 = Reiterman | first1 = Tom | last2 = Jacobs | first2 = John |title=] |publisher=Dutton |year=1982 |isbn=0-525-24136-1}} | |||
| * {{Citation | last = Wessinger | first = Catherine | title = How the Millennium Comes Violently: From Jonestown to Heaven's Gate | publisher = Seven Bridges Press | year = 2000 | isbn = 978-1-889119-24-3}} | |||
| {{refend}} | |||
| == External links == | |||
| {{Wikiquote}} | |||
| * | |||
| * The "Jonestown Death Tape", Recorded 18 November 1978 (Internet Archive) | |||
| * | |||
| * Encyclopædia Britannica | |||
| * | |||
| * | |||
| * Isaacson, Barry. | |||
| * , Time magazine | |||
| * photo gallery published Friday, October 17, 2008. | |||
| * Rapaport, Richard. | |||
| * ]. . Brinton's analysis of the bizarre mass suicide of a socialist cult led by American Jim Jones in Jonestown, Guyana, which discusses the dynamics of political sects in general. | |||
| * Nakao, Annie. | |||
| * ], , shown on PBS | |||
| * by Michael Taylor, San Francisco Chronicle staff writer. Published Thursday, November 12, 1998. | |||
| * Larry D. Hatfield, of The Examiner staff, Gregory Lewis and Eric Brazil of The Examiner staff and Examiner Librarian Judy Canter contributed to this report. Published Sunday, November 8, 1998. | |||
| * by Michael Taylor, San Francisco Chronicle staff writer. And by Kevin Fagan, San Francisco Chronicle staff writer. Published Thursday, November 12, 1998. Both stories were included in the first of a two-part series. | |||
| * by Don Lattin, San Francisco Chronicle religion writer. by Michael Taylor and Don Lattin, San Francisco Chronicle staff writers. And by Maitland Zane, San Francisco Chronicle staff writer. Published Friday, November 13, 1998. All stories were included in the second part of a two-part series. | |||
| * Marshall Kilduff and Phil Tracy, Used by permission of authors for the San Francisco Chronicle. Published Monday, August 1, 1977. | |||
| * Laurie Efrein Kahalas, an {{frac|8|1|2}}-year member of the Peoples Temple who was living in the Temple building in San Francisco when tragedy struck. Published April 8, 1999. | |||
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| {{Peoples Temple}} | |||
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