The 1970s were a time of bustling musical advancement. Elvis helped usher in a whole new style of music; while radical at the time, now everyone was taking a crack at “Rock ‘n Roll.” While major events like 9/11 and the swine flu outbreak failed to affect America during the 70s, one major event did affect hundreds, if not thousands of families across America. No event in the 70s was as major, as changing, or as eye-opening as the Jonestown Massacre. Their leader, Jim Jones, used Marx’s values, combined with brainwashing techniques to get hundreds of adults to commit cult suicide.
James Warren Jones, later known as Jim Jones, was born May, 13, 1931, in the small town of Crete, Indiana, near the Ohio border line (De Angelis 11). His mother, Lynetta, had to keep her family financial sound (his father was disabled in World War I), and as a result of one wage, they were poor (De Angelis 11). While they were poor, Lynetta made sure that Jim was raised right and that he cared about others (De Angelis 11). Even though Jim was a caring and kind person, the neighbors thought that he and his mother were very “strange” (De Angelis 11). As a result of this conviction, Jim had few friends other than stray animals (De Angelis 11).
In his teens, Jim got a job, and worked at a hospital (De Angelis 11). While working there, he saw so much suffering and death that he became atheist and completely threw off the idea of God and miracles all together (De Angelis 11). After a couple of years, he met Marceline Baldwin, a nurse that later became his wife (De Angelis 11). Marceline was a strict Christian and was surprised when she learned about Jim’s beliefs (De Angelis 11). Marceline severely disagreed with his theology, and tried to renew his faith (De Angelis 11). She got him a pamphlet about her church, and showed him how they were working for civil rights (De Angelis 12). The booklet was a revelation to Jones, because he had never saw a religious organization that actually tried to resolve problems that he was concerned about (De Angelis 12). Marceline had changed his views completely upside down, and he decided to become a minister (De Angelis 12). ”
In 1945, Jones became a student pastor at an Indianapolis church, the Laurel Street Tabernacle (De Angelis 12).” The Laurel Street Tabernacle, like most churches of the 1950s, was segregated (De Angelis 12). Jones was not a believer of segregation (De Angelis 12). “He said, ‘I will not be a pastor of a black church or a white church. Wherever I have a church, all people will be welcome (De Angelis 12).’”
He quickly realized though, that the church wasn’t helping African-Americans, which were who he believed needed the most help (De Angelis 12). I personally believe that Jones viewed the African-Americans as the “strays” of America, because they still had limited rights and were treated as “lesser” beings than the white man.
In Indiana, Jim lectured to African-Americans (De Angelis 12). His sermons were filled with emotion that appealed to his listeners (De Angelis 12).
In 1956, Jim officially opened the Peoples Temple (De Angelis 12). His church ran many soup kitchens for the poor, and organized and helped run home care facilities for the sick and, or mentally ill (De Angelis 12).
Jones’s ideas and philosophies were heavily influenced by the ideologies of Karl Marx (De Angelis 14). Jones had such a firm belief in the writings of Marx and communism that he believed they were backed by the Bible (De Angelis 14). Even though communism was extremely unpopular in the United States at the time, support from organizations such as the
Disciples of Christ gave Jones respect. Jones was so reputable and revered in Indianapolis that the mayor gave him the very important job of Director of the Human Rights Commission (De Angelis 14). After Jim got this job, he looked even more important and admirable to the people of Indianapolis, possibly causing even more people to join his church (De Angelis 14).
During his adult life in Indianapolis, Jones feared many, many things, the forerunner of which was the threat of a nuclear war (De Angelis 14). He constantly traveled around the U.S. to find a place he thought would be safe from a nuclear attack (De Angelis 14). Another of the reasons that Jones wanted to move was because his “healings” had attracted the attention of the Indiana State Board of Psychology Examiners in Indiana, who issued an investigation of Jones’ activities (De Angelis 14). After their investigation, the board decided that while unusual, Jones’s activities were legal because “faith healers”, as Jones claimed to be, were protected by the First Amendment (De Angelis 14). Even though his actions were protected, Jones didn’t like having authorities watching him, he wanted to avoid all negative publicity, because he didn’t want to lose his followers, or his ministering career (De Angelis 14-15).
After much searching, Jones found a town called Eureka in Redwood Valley, on the northern coast of California (De Angelis 15). According to De Angelis, “He moved the Peoples Temple to Ukiah, a town outside Eureka” (15). About 65 Indianapolis families moved with him and the church to Ukiah (De Angelis 16).
San Francisco was close enough to recruit new members, most who were black or poverty stricken (De Angelis 16). After opening many homes for the sick and elderly, Jones achieved a local celebrity status and locals once again adored him (De Angelis 16).
After a few years, Jim sensed a shift in the direction of the church. He noticed that many of his younger and newer members didn’t like the emotional preaching style and his “healings” (De Angelis 16). He directed his recruiting methods towards politics and modern issues (De Angelis 16). Jones recognized the financial problems with lower class and middle class families and promised to figure out the solution to helping the poor rise above the struggle of poverty (De Angelis 16-17).
When people joined Jim’s church, they completely gave up their old way of life and all their possessions; some people even went so far as to sign over their homes, money, and even children into Jones’s name (De Angelis 18). By the 1970’s, Peoples Temple was dealing with more money than it ever had previously. The church seemed to be flourishing, but Jones only grew paranoid, claiming that people were out to get him (De Angelis 21). Defectors, or deserters of the church told stories of sexual abuse and of child abuse, causing reporters to call Jim crazy and give the church even more unwanted attention (De Angelis 21). Eventually, Jones’s extreme paranoia caused him to believe that the government was after him. Jones leased land from the Guyana government, had the land cleared, and built cabins for the people to live in (De Angelis 24).
Jonestown was created as a utopia. Jones wished to create a safe place where he could avoid almost all interactions with government and its authority officers (Rosenberg). In reality, Jonestown was under sheltered and segregated by gender, married couples and families were separated; in short, Jonestown was the furthest thing from a perfect place (Rosenberg).
The utopian compound was surrounded by miles of barbed wire, and had armed guards posted at the entrances and exits to prevent people from leaving. If anyone wanted to leave, they had to have permission from Jones himself, who was very unwilling to grant that particular request (Rosenberg).
Along with his guards, Jones had his followers spy on one another to report any kind of infraction to his rules. Families were willing to rat out their own kin. Even mothers turned in their children for punishment, which was cruel and public (Dittmann).Sometime during his church’s stay in Jonestown, Jim had his followers write down their biggest fears and mistakes Jim then used these records to publicly humiliate disloyal followers with their past mistakes (Dittmann). Jones also publicly subjected defectors to their worst fears in front of his entire congregation at church meetings (Dittmann). Along with his punishments, Jones used the camp speaker system to blast messages to everyone so that that they would hear him while they worked, ate, and even while the slept (Dittmann).
Jones’s cult methods and widespread popularity in his group allowed him to distort the relationship between words and actual events (Dittmann). He required his followers to thank him every day for the good food and work he provided them. In reality, they were all starving and had to work up to six and a half days a week (Dittmann). This distortion and his extreme paranoia of the government had him and his church practicing suicide drill right up to the actual event (Dittmann). Jim firmly believed that death by your own hand was better than being caught or arrested by the government (Dittmann).
Jones’s influence didn’t stop at the spies and suicide drills though. He was able to get his followers to refer to him as a father figure and call him “Dad” (De Angelis 8). The Peoples Temple followers were taught to always obey their “Dad” and his rules, which I believe played a major role in how he convinced them to commit cult suicide (De Angelis 8).
Even though Jones’s extreme paranoia started back in Indianapolis, he abused many prescription drugs in the late 70’s, making him become even more paranoid than he started. He basically went into a downward spiral and was eventually consumed by his own fear in the end (Robinson). With his newfound drug addictions and extreme paranoia, Jones also developed a belief for the concept of Translation, which is the belief that if he and his followers died together, they would move to another planet and live a life of pure bliss. This concept helped him rationalize suicide (Robinson).
In 1978, Jones’s fears of the government were finally realized U.S. Congressman Leo Ryan went to Jonestown in Guyana because of numerous reports that people were being held against their will inside the camp (Svendsen). While he stayed in Jonestown, content members met with him and expressed their wishes to stay; they praised Jonestown, and preached its goodness to Congressman Ryan (Svendsen). Even though the congressman found nothing incriminating towards Jonestown, he told the community that if any of them wanted to leave, then they were allowed to leave with him on his plane and return to America. Only sixteen people elected to leave Jonestown with him (Svendsen).
When Jim got word about the sixteen members who had left, he became furious (Svendsen). He sent Peoples Temple gunmen to attack the entourage (Svendsen). The gunmen met with the congressman and his group on the air strip; the result was five dead people (Congressman Leo Ryan, three reporters, and a Peoples Temple defector named Patricia Parks) and eleven wounded (Svendsen). After the attack, Jones knew that the government would be after him. He called the entire congregation to the main pavilion to have their last night, which at that point they had already practiced many times (Svendsen).
On November 18, 1978, nearly 912 people gathered to die, around 217 of them were under the age of seventeen (Rosenberg). Jim called the final meeting early in the evening, and told the congregation that it was time to die (De Angelis 7-8). One woman protested his proclamation, but she stood alone, and was shouted down by the rest of the group (De Angelis 7-8). Jones recorded his last speech while some followers mixed grape flavored Flavor-Aid © with potassium cyanide and Valium (De Angelis 7-8). Potassium is very deadly in small amounts, but it doesn’t kill instantly, and its side effects aren’t pleasant at all, which is why the Valium was added; it was supposed to make everyone sleepy, and allow a painless death (De Angelis 7-8).
After the concoction was mixed, babies and small children were brought up to be killed first. (De Angelis 8). The people that served the poison filled syringes with the juice then emptied them into the children’s mouths (De Angelis 8). Older children were then given cups of the juice, followed by the tens and then the adults (De Angelis 8). During the whole ordeal, Jones spoke into the microphone, and encouraged parents to poison their children (De Angelis 8).
Even with the Valium added, the death was neither quick nor painless, people had seizures, foamed at the mouth and cried form the side effects (De Angelis 8). Even while the people died, Jones had people going around assuring parents the children weren’t crying from pain, just from a bitter taste in the juice (De Angelis 8). Jones himself also tried to reassure people over the microphone, but the Valium didn’t work as fast as the cyanide, ensuring a painful death (De Angelis 8). While most would assume that everyone died from the poison, that is simply not true, a Guyanese coroner said that hundreds of victims had needle marks, which suggested that they were injected with the poison, rather than ingesting it, and that maybe they weren’t willing in their deaths (Robinson). Others were found with bullet wound, including Jim, who had been shot in the head, although it is unknown if it was by his own hand or someone else’s (Robinson).
While it may seem that everyone there that day died, there were a few that managed to escape, one of those escapees was Odell Rhodes (De Angelis 8). Odell was horrified by the scene of the people dying, so he left the pavilion pretending to be running an errand for the “father” (De Angelis 8). After he left the pavilion, he ran from the main area and hid under a building until the horrific event had ended (De Angelis 8).
Another survivor, Stanley Clayton, also didn’t want to partake in Jones’s plan, he ran into the jungle that surrounded the compound (De Angelis 8). He returned to the camp hours later, hoping to find his U. S. passport so that he could leave Guyana and the nightmare of Jonestown behind (De Angelis 8).
In the end, Jim Jones was able to confuse and influence hundreds of families. His paranoia and drug abuse are what eventually led to the death of hundreds, and the loss of a family member to thousands more. By using popular cult techniques, such as keeping members too busy to realize their involvement and the separation of families and friends (How Cults Work), Jones forever changed the public view on the members and lives of cults.
Works Cited
DeAngelis, Gina. Jonestown Massacre: Tragic End of a Cult. Berkeley Heights, NJ: Enslow, 2002. Print.
Dittmann, Melissa. "Lessons from Jonestown." Lessons from Jonestown. American Psychological Association, Nov. 2003. Web. 11 Apr. 2012. <http://www.apa.org/monitor/nov03/jonestown.aspx>.
Groenveld, Jen. "Jim Jones and The People's Temple." Jim Jones and The People's Temple. Caic, Sept. 2004. Web. 11 Apr. 2012. <http://www.caic.org.au/biblebase/apocolyptic/jones.htm>.
"Howcultswork.com." Howcultswork.com. Web. 11 Apr. 2012. <http://www.howcultswork.com/>.
Robinson, B. A. "Jim Jones' People's Temple." Jim Jones' People's Temple. 9 Apr. 2009. Web. 11 Apr. 2012. <http://www.religioustolerance.org/dc_jones.htm>.
Rosenberg, Jennifer. "The Jonestown Massacre." About.com 20th Century History. 26 Apr. 2009. Web. 4 Apr. 2012. <http://history1900s.about.com/od/1970s/p/jonestown.htm>.
Svendsen, Ann Kristin. "White Nights in Guyana: Leadership, Conformity, and Persuasion in Jonestown and Peoples Temple." The Jonestown Report. 14 Jan. 2010. Web. 11 Apr. 2012. <http://jonestown.sdsu.edu/AboutJonestown/JonestownReport/Volume9/Svendsen.htm>.
James Warren Jones, later known as Jim Jones, was born May, 13, 1931, in the small town of Crete, Indiana, near the Ohio border line (De Angelis 11). His mother, Lynetta, had to keep her family financial sound (his father was disabled in World War I), and as a result of one wage, they were poor (De Angelis 11). While they were poor, Lynetta made sure that Jim was raised right and that he cared about others (De Angelis 11). Even though Jim was a caring and kind person, the neighbors thought that he and his mother were very “strange” (De Angelis 11). As a result of this conviction, Jim had few friends other than stray animals (De Angelis 11).
In his teens, Jim got a job, and worked at a hospital (De Angelis 11). While working there, he saw so much suffering and death that he became atheist and completely threw off the idea of God and miracles all together (De Angelis 11). After a couple of years, he met Marceline Baldwin, a nurse that later became his wife (De Angelis 11). Marceline was a strict Christian and was surprised when she learned about Jim’s beliefs (De Angelis 11). Marceline severely disagreed with his theology, and tried to renew his faith (De Angelis 11). She got him a pamphlet about her church, and showed him how they were working for civil rights (De Angelis 12). The booklet was a revelation to Jones, because he had never saw a religious organization that actually tried to resolve problems that he was concerned about (De Angelis 12). Marceline had changed his views completely upside down, and he decided to become a minister (De Angelis 12). ”
In 1945, Jones became a student pastor at an Indianapolis church, the Laurel Street Tabernacle (De Angelis 12).” The Laurel Street Tabernacle, like most churches of the 1950s, was segregated (De Angelis 12). Jones was not a believer of segregation (De Angelis 12). “He said, ‘I will not be a pastor of a black church or a white church. Wherever I have a church, all people will be welcome (De Angelis 12).’”
He quickly realized though, that the church wasn’t helping African-Americans, which were who he believed needed the most help (De Angelis 12). I personally believe that Jones viewed the African-Americans as the “strays” of America, because they still had limited rights and were treated as “lesser” beings than the white man.
In Indiana, Jim lectured to African-Americans (De Angelis 12). His sermons were filled with emotion that appealed to his listeners (De Angelis 12).
In 1956, Jim officially opened the Peoples Temple (De Angelis 12). His church ran many soup kitchens for the poor, and organized and helped run home care facilities for the sick and, or mentally ill (De Angelis 12).
Jones’s ideas and philosophies were heavily influenced by the ideologies of Karl Marx (De Angelis 14). Jones had such a firm belief in the writings of Marx and communism that he believed they were backed by the Bible (De Angelis 14). Even though communism was extremely unpopular in the United States at the time, support from organizations such as the
Disciples of Christ gave Jones respect. Jones was so reputable and revered in Indianapolis that the mayor gave him the very important job of Director of the Human Rights Commission (De Angelis 14). After Jim got this job, he looked even more important and admirable to the people of Indianapolis, possibly causing even more people to join his church (De Angelis 14).
During his adult life in Indianapolis, Jones feared many, many things, the forerunner of which was the threat of a nuclear war (De Angelis 14). He constantly traveled around the U.S. to find a place he thought would be safe from a nuclear attack (De Angelis 14). Another of the reasons that Jones wanted to move was because his “healings” had attracted the attention of the Indiana State Board of Psychology Examiners in Indiana, who issued an investigation of Jones’ activities (De Angelis 14). After their investigation, the board decided that while unusual, Jones’s activities were legal because “faith healers”, as Jones claimed to be, were protected by the First Amendment (De Angelis 14). Even though his actions were protected, Jones didn’t like having authorities watching him, he wanted to avoid all negative publicity, because he didn’t want to lose his followers, or his ministering career (De Angelis 14-15).
After much searching, Jones found a town called Eureka in Redwood Valley, on the northern coast of California (De Angelis 15). According to De Angelis, “He moved the Peoples Temple to Ukiah, a town outside Eureka” (15). About 65 Indianapolis families moved with him and the church to Ukiah (De Angelis 16).
San Francisco was close enough to recruit new members, most who were black or poverty stricken (De Angelis 16). After opening many homes for the sick and elderly, Jones achieved a local celebrity status and locals once again adored him (De Angelis 16).
After a few years, Jim sensed a shift in the direction of the church. He noticed that many of his younger and newer members didn’t like the emotional preaching style and his “healings” (De Angelis 16). He directed his recruiting methods towards politics and modern issues (De Angelis 16). Jones recognized the financial problems with lower class and middle class families and promised to figure out the solution to helping the poor rise above the struggle of poverty (De Angelis 16-17).
When people joined Jim’s church, they completely gave up their old way of life and all their possessions; some people even went so far as to sign over their homes, money, and even children into Jones’s name (De Angelis 18). By the 1970’s, Peoples Temple was dealing with more money than it ever had previously. The church seemed to be flourishing, but Jones only grew paranoid, claiming that people were out to get him (De Angelis 21). Defectors, or deserters of the church told stories of sexual abuse and of child abuse, causing reporters to call Jim crazy and give the church even more unwanted attention (De Angelis 21). Eventually, Jones’s extreme paranoia caused him to believe that the government was after him. Jones leased land from the Guyana government, had the land cleared, and built cabins for the people to live in (De Angelis 24).
Jonestown was created as a utopia. Jones wished to create a safe place where he could avoid almost all interactions with government and its authority officers (Rosenberg). In reality, Jonestown was under sheltered and segregated by gender, married couples and families were separated; in short, Jonestown was the furthest thing from a perfect place (Rosenberg).
The utopian compound was surrounded by miles of barbed wire, and had armed guards posted at the entrances and exits to prevent people from leaving. If anyone wanted to leave, they had to have permission from Jones himself, who was very unwilling to grant that particular request (Rosenberg).
Along with his guards, Jones had his followers spy on one another to report any kind of infraction to his rules. Families were willing to rat out their own kin. Even mothers turned in their children for punishment, which was cruel and public (Dittmann).Sometime during his church’s stay in Jonestown, Jim had his followers write down their biggest fears and mistakes Jim then used these records to publicly humiliate disloyal followers with their past mistakes (Dittmann). Jones also publicly subjected defectors to their worst fears in front of his entire congregation at church meetings (Dittmann). Along with his punishments, Jones used the camp speaker system to blast messages to everyone so that that they would hear him while they worked, ate, and even while the slept (Dittmann).
Jones’s cult methods and widespread popularity in his group allowed him to distort the relationship between words and actual events (Dittmann). He required his followers to thank him every day for the good food and work he provided them. In reality, they were all starving and had to work up to six and a half days a week (Dittmann). This distortion and his extreme paranoia of the government had him and his church practicing suicide drill right up to the actual event (Dittmann). Jim firmly believed that death by your own hand was better than being caught or arrested by the government (Dittmann).
Jones’s influence didn’t stop at the spies and suicide drills though. He was able to get his followers to refer to him as a father figure and call him “Dad” (De Angelis 8). The Peoples Temple followers were taught to always obey their “Dad” and his rules, which I believe played a major role in how he convinced them to commit cult suicide (De Angelis 8).
Even though Jones’s extreme paranoia started back in Indianapolis, he abused many prescription drugs in the late 70’s, making him become even more paranoid than he started. He basically went into a downward spiral and was eventually consumed by his own fear in the end (Robinson). With his newfound drug addictions and extreme paranoia, Jones also developed a belief for the concept of Translation, which is the belief that if he and his followers died together, they would move to another planet and live a life of pure bliss. This concept helped him rationalize suicide (Robinson).
In 1978, Jones’s fears of the government were finally realized U.S. Congressman Leo Ryan went to Jonestown in Guyana because of numerous reports that people were being held against their will inside the camp (Svendsen). While he stayed in Jonestown, content members met with him and expressed their wishes to stay; they praised Jonestown, and preached its goodness to Congressman Ryan (Svendsen). Even though the congressman found nothing incriminating towards Jonestown, he told the community that if any of them wanted to leave, then they were allowed to leave with him on his plane and return to America. Only sixteen people elected to leave Jonestown with him (Svendsen).
When Jim got word about the sixteen members who had left, he became furious (Svendsen). He sent Peoples Temple gunmen to attack the entourage (Svendsen). The gunmen met with the congressman and his group on the air strip; the result was five dead people (Congressman Leo Ryan, three reporters, and a Peoples Temple defector named Patricia Parks) and eleven wounded (Svendsen). After the attack, Jones knew that the government would be after him. He called the entire congregation to the main pavilion to have their last night, which at that point they had already practiced many times (Svendsen).
On November 18, 1978, nearly 912 people gathered to die, around 217 of them were under the age of seventeen (Rosenberg). Jim called the final meeting early in the evening, and told the congregation that it was time to die (De Angelis 7-8). One woman protested his proclamation, but she stood alone, and was shouted down by the rest of the group (De Angelis 7-8). Jones recorded his last speech while some followers mixed grape flavored Flavor-Aid © with potassium cyanide and Valium (De Angelis 7-8). Potassium is very deadly in small amounts, but it doesn’t kill instantly, and its side effects aren’t pleasant at all, which is why the Valium was added; it was supposed to make everyone sleepy, and allow a painless death (De Angelis 7-8).
After the concoction was mixed, babies and small children were brought up to be killed first. (De Angelis 8). The people that served the poison filled syringes with the juice then emptied them into the children’s mouths (De Angelis 8). Older children were then given cups of the juice, followed by the tens and then the adults (De Angelis 8). During the whole ordeal, Jones spoke into the microphone, and encouraged parents to poison their children (De Angelis 8).
Even with the Valium added, the death was neither quick nor painless, people had seizures, foamed at the mouth and cried form the side effects (De Angelis 8). Even while the people died, Jones had people going around assuring parents the children weren’t crying from pain, just from a bitter taste in the juice (De Angelis 8). Jones himself also tried to reassure people over the microphone, but the Valium didn’t work as fast as the cyanide, ensuring a painful death (De Angelis 8). While most would assume that everyone died from the poison, that is simply not true, a Guyanese coroner said that hundreds of victims had needle marks, which suggested that they were injected with the poison, rather than ingesting it, and that maybe they weren’t willing in their deaths (Robinson). Others were found with bullet wound, including Jim, who had been shot in the head, although it is unknown if it was by his own hand or someone else’s (Robinson).
While it may seem that everyone there that day died, there were a few that managed to escape, one of those escapees was Odell Rhodes (De Angelis 8). Odell was horrified by the scene of the people dying, so he left the pavilion pretending to be running an errand for the “father” (De Angelis 8). After he left the pavilion, he ran from the main area and hid under a building until the horrific event had ended (De Angelis 8).
Another survivor, Stanley Clayton, also didn’t want to partake in Jones’s plan, he ran into the jungle that surrounded the compound (De Angelis 8). He returned to the camp hours later, hoping to find his U. S. passport so that he could leave Guyana and the nightmare of Jonestown behind (De Angelis 8).
In the end, Jim Jones was able to confuse and influence hundreds of families. His paranoia and drug abuse are what eventually led to the death of hundreds, and the loss of a family member to thousands more. By using popular cult techniques, such as keeping members too busy to realize their involvement and the separation of families and friends (How Cults Work), Jones forever changed the public view on the members and lives of cults.
Works Cited
DeAngelis, Gina. Jonestown Massacre: Tragic End of a Cult. Berkeley Heights, NJ: Enslow, 2002. Print.
Dittmann, Melissa. "Lessons from Jonestown." Lessons from Jonestown. American Psychological Association, Nov. 2003. Web. 11 Apr. 2012. <http://www.apa.org/monitor/nov03/jonestown.aspx>.
Groenveld, Jen. "Jim Jones and The People's Temple." Jim Jones and The People's Temple. Caic, Sept. 2004. Web. 11 Apr. 2012. <http://www.caic.org.au/biblebase/apocolyptic/jones.htm>.
"Howcultswork.com." Howcultswork.com. Web. 11 Apr. 2012. <http://www.howcultswork.com/>.
Robinson, B. A. "Jim Jones' People's Temple." Jim Jones' People's Temple. 9 Apr. 2009. Web. 11 Apr. 2012. <http://www.religioustolerance.org/dc_jones.htm>.
Rosenberg, Jennifer. "The Jonestown Massacre." About.com 20th Century History. 26 Apr. 2009. Web. 4 Apr. 2012. <http://history1900s.about.com/od/1970s/p/jonestown.htm>.
Svendsen, Ann Kristin. "White Nights in Guyana: Leadership, Conformity, and Persuasion in Jonestown and Peoples Temple." The Jonestown Report. 14 Jan. 2010. Web. 11 Apr. 2012. <http://jonestown.sdsu.edu/AboutJonestown/JonestownReport/Volume9/Svendsen.htm>.
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