Deep Dive
Shownotes Transcript
A listener note, this episode contains graphic content and descriptions of violence and may not be suitable for a younger audience. It's a summer evening in 1972, and Lester Kinsolving is sitting in a modest house in Northern California, getting ready for an interview. Kinsolving loads a fresh cassette into a tape recorder and sets the device on a coffee table. He grabs a notebook and pen. And then Kinsolving settles in for a talk that could be key to a sprawling investigation.
Kinsolving is a columnist at the San Francisco Examiner, where he reports on religion. He's in his mid-40s, with dark-cropped hair, and has a reputation as an unusual journalist. Because outside of his work for the paper, Kinsolving is also an Episcopal priest. He spends his life writing and talking about religion, and earlier this year he was tipped off about a church known as the People's Temple.
A reporter from Indiana told Kinsolving about the group's leader, a man named Jim Jones, who apparently had grown popular performing healings and other supposed miracles. Kinsolving's interest was piqued, so he took a trip to the People's Temple in Northern California so he could see the church for himself. But when he arrived, Kinsolving discovered something strange. Armed men were guarding the church's Sunday service, and they seemed hostile and even refused to let in Kinsolving's photographer.
Kinsolving got that feeling, like he might be onto something, so he began conducting interviews, including with confidential sources. Now he's about to speak with a man named Lee, who invited Kinsolving to come have a conversation at his house. Kinsolving hits a button on the tape recorder, and then turns to Lee, who's sitting alongside two mutual acquaintances, including one who helped set up this meeting.
Lee looks anxious, though. His knee is bobbing up and down, and his eyes keep shifting. So Kinsolving plays it gentle at first, easing into the conversation. Well, Lee, thanks for taking the time to talk and inviting me into your home. That's very generous of you. And I know you know this is important. Your story could shed a lot of light on what's happening at the People's Temple. Yeah, sure. But, you know, before we get going, my real name, you're not going to use it right.
Okay, and how's that? Right, well, here's the story.
I separated from my wife, Nita, a few years back. And we have five kids. We had a life together. But after we split, it all went to hell. She went off and found Jim Jones and his so-called People's Temple, and she took four of our kids and brought them with her.
Now, as far as I'm concerned, they're prisoners, not actually behind bars, you know, but emotionally, they're all locked up. Well, that's a pretty big charge. And I'm sure, as you know, there are thousands of people in California right now going to people's temple services every Sunday. And some say the church is building a utopia.
But you're telling me that they have it all wrong. A utopia. Look, from the outside, sure, okay, everything appears just dandy. Peace, love, equality, a rainbow congregation. Yeah. And I'm sure if you stop by for one of those services, you'll agree with some of what Jones had to say. But no one's talking about what actually happens behind closed doors.
And what is that? Well, to start with, they beat people if Jim Jones thinks they've done something wrong. He's letting people's wives and kids get hit. And if you speak out, Jones rains down his hellfire. He'll use fear to brainwash people. He blackmails members of the church. And that's how he keeps everyone in line. And Nita and the kids, they're still part of the people's temple? Yeah, they are. And I don't know what to do. I think she joined because it gave her...
I don't know, some sense of meaning, but I'm telling you they're trapped. And unless someone does something, I don't know if they're ever going to get out. Well, that is what I'm trying to do with this story, to get out the truth, to let people know what Jim Jones is actually doing. Well, that's good, but listen, you have to be careful. Jim Jones knows how to work people. He's charming and manipulative, and he'll seem like a good guy fighting the good fight, but you just can't fall for it.
You gotta stop him. Otherwise people are gonna keep getting hurt. Lee sits back and takes a deep drag from a cigarette. He looks genuinely afraid. And that says something important about everything Lee's witnessed and all the accusations he's leveling at the church.
Consolving has more reporting to do, more interviews to conduct, and more details about Jim Jones he needs to fact-check. But if everything Lee has said is true, this is going to be a bombshell of a story, one that could take down the People's Temple and its leader, Jim Jones.
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Help Dell make a difference and shop AI-ready PCs powered by Snapdragon X-Series processors at Dell.com slash deals. That's Dell.com slash deals. From Wondery, I'm Lindsey Graham, and this is American Scandal. Jim Jones founded the People's Temple in 1955 in Indiana. Jones' goal was to build a church that advanced the ideals of socialism and where people of all races could come together and live in equality.
The People's Temple quickly grew popular, in part because Jones focused his sermons on the day-to-day concerns of his followers, while also offering social services like care for the elderly and food for the poor. By the mid-1960s, Jones had amassed hundreds of followers. But membership in the People's Temple would take a hit after Jones had a vision of a nuclear apocalypse and moved his congregation to rural Mendocino County in Northern California.
There, Jones was able to rebuild the membership of the People's Temple, and Jones even opened branches of the church in San Francisco and Los Angeles. Soon, Jones' followers numbered in the thousands. But while the church was thriving, Jones had begun to privately unravel.
He began abusing drugs, including amphetamines, and had affairs with members of his congregation. Jones grew increasingly paranoid and prone to mood swings. And when his wife, Marceline, tried to leave him, Jones threatened her life. But Jones' abuses would only grow more severe as he gained more control over the members of his church. Many began to even call him Father.
And as Jones faced increasing scrutiny from the press and from members of his own church, Jones began plotting his next move, which would take the People's Temple outside of the United States. This is Episode 3, The Gang of Eight. It's September 17, 1972. Jim Jones is sitting in the rec room of the People's Temple Church in Northern California, staring at a copy of today's San Francisco Examiner.
The newspaper has a splashy article with the headline, The Prophet Who Raises the Dead. And the story is about Jim Jones and his work as a religious leader. Jones sits down the paper in disgust. He's known for a while that an article was in the works. Last summer, the journalist Lester Kinsolving visited the People's Temple, apparently on some kind of reporting assignment. But when it became clear Kinsolving was digging up dirt, Jones had his allies flood the paper with letters praising Jones and the church.
but it seemed the charm offensive failed. The examiner went ahead with the story, and now it's promising to print seven more articles about the church. Jones can already see the paper is out for blood. The first article in the series details the friction between the people's temple and locals in Mendocino County. It also covers Jones' healings, making him sound like a two-bit performer.
And when the article references Jones' bodyguards, Kinsolving sarcastically calls the People's Temple the best-armed house of God in the land. Jones can't abide this kind of hit job from the press. It has the potential to drive away members and do long-term damage to Jones' public image. Jones can only guess what Kinsolving has in store for the remaining seven articles. So Jones is called a meeting with Timothy Stone, legal counselor for the People's Temple, and Jones' newest right-hand man.
He's also an assistant district attorney in Mendocino County, and that should mean that he's shrewd and should know how to protect the church from the press. But in his zeal to promote the temple, Stone revealed some information that Kinsolving is now twisting to make Jones look like a conman.
Stone was quoted saying Jones raised 40 people from the dead. He also told the reporter Jones lived a humble life, claimed that Kinsolving easily refuted with details about the church selling Jones-centric merchandise, the necklace lockets with Jones' picture inside, ranging from $1.50 to $6 each. Jones expected more from Stone. So as the meeting begins, Jones demands to know how Stone is planning to clean up his own mess.
At first, Stone tries to defend himself, saying he was only offering praise for everything Jones does in the community. He couldn't have known Kinsolving would twist his words so badly. But Jones snaps again, telling Stone it's his job to protect the church. But he failed. Stone mutters an apology. But Jones says he doesn't want to hear it.
Stone has compromised the People's Temple and undermined everything they're doing to change the country. He's given ammunition to the church's enemies. It's a costly misstep. And so now Jones wants some concrete ideas about how Stone can fix this. Stone nods, chastened. And then he says he has an idea, one that could force the paper's editors to back off from the entire series. After the San Francisco Examiner publishes its first article on the People's Temple,
Jim Jones instructs his followers to buy up every copy they can find of the paper. The church's reputation can't be tarnished if no one sees Lester Kinsolving's article. Next, Jones sends a large group from the church to pick it outside the office building of the examiner.
Lester Kinsolving takes a sardonic interest in the protests and even stops to chat with members of the church. From his perspective, the group's ire is all the proof he needs that he's doing a good job as a journalist, forcing an honest conversation about a religious group that's about to face a day of reckoning.
But after the Examiner runs the fourth story in the series, one of the paper's editors agrees to sit down for a talk with Jim Jones and his legal counsel, Tim Stone. During this meeting, Stone tells the editor that their reporting has been morally reprehensible and legally libelous. The message from the People's Temple is clear. Jones is willing to sue. So the next day, one of the newspaper editors invites Lester Kinsolving to sit down for a private meeting.
Kinsolving doesn't give much thought to the request. His editor probably wants to review some small edits before they go to press. But once Kinsolving steps into the conference room, he discovers that a discussion on small edits has turned into a very large meeting. Sitting around the table are the paper's most senior editors, along with attorneys representing the examiner. One of the senior editors leans forward. Lester, please, take a seat. Oh, gentlemen, I'm sorry. I'm a little surprised. I wasn't expecting such a crowd.
What's going on? Well, Lester, we have to talk about the next few articles. Well, if you ask me, the details are just stunning. We've had bits about Jones pitting children against their own parents. Kids undergoing so-called survival training. Forced to swim in ice-cold rivers. And, look, if this is the issue, I know it's disgusting, but I really hope we don't cut the anecdote about that one kid who got sick and threw up. You've read the details. How he was forced to take it back in. Ugh.
I mean, the way they treat people in that church. Yes, and those details are pretty awful, but unfortunately, we can't publish them. What do you mean? You're cutting the anecdotes? Or something bigger? Lester, the People's Temple have been finding holes in your coverage. Now, what are you talking about? This is a solid piece of reporting. I have here a list of several inaccuracies. One is that you have Jones' following calling him the Prophet, but they don't call him that. They call him Father or Jim.
And you say here that 165 members of the People's Temple moved from Indiana to California, when in reality it was roughly 90. And now, in one of your upcoming pieces, you've said that of Ukiah, California's 10,000 residents, 4,700 are People's Temple members. That statistic is also wrong. It's only a few hundred. And Lester, throughout all of it, you've spelled the temple's name wrong. It's People's Temple, no apostrophe. You realize how this makes us look?
Kinsolving shuts his eyes, feeling shame creeping up from his stomach. For a journalist, nothing is more painful or embarrassing than getting the facts wrong. Okay. Well, I apologize for these oversights, but they're small. I mean, don't tell me these minor mistakes are going to derail the entire series or somehow cast doubt on all the veracity of my reporting. Well, we wouldn't overreact, but...
We need to consider the fact that your next four articles are the most inflammatory. Which is exactly why we have to publish them. I understand your feelings, yeah. But you're accusing Jones of poaching members of black churches, abusing his followers, even children. People's Temple isn't going to sue us over a mistaken apostrophe. That's ridiculous. But imagine if we didn't get something right on one of these topics. Imagine if we cannot substantiate accusations of criminal behavior.
But I can promise it's all substantiated by solid reporting. You know my work. You really think I'd put my name on something that couldn't withstand scrutiny? You might be willing to put your name on it, but that does not mean the paper will. I'm sorry, but we will have to cancel the remaining articles until you can get more evidence. Don't do this. Don't cave to the pressure. Lester, we appreciate the work you've done here, but this is the best step for the paper, and the decision's final.
Consolving dips his head as he walks back to his desk, past rows of other reporters and editors. Consolving can't accept such a bitter defeat. His series was building to a crescendo with revelations of deception and abuse by Jim Jones. But Consolving was outmaneuvered by a charismatic cult leader who knows how to work the levers of power, and who somehow convinced one of the region's most esteemed newspapers to stop chasing the truth.
In his reporting, Lester Kinsoling had intended to force a public reckoning about Jim Jones and the People's Temple. But instead, his series only raises their profile, helping Jones and his church recruit new members.
Jones manages to drum up positive coverage in religious publications, gaining a larger audience for his message. And while Kinsolving has taken a critical look at the claim that Jones could heal the sick and raise the dead, to desperate readers across the country, especially those with terminal illnesses, this claim feels like a beacon of hope. They begin reaching out to the People's Temple en masse, looking for help.
And Jones takes them in, claiming that he and his followers are only victims of persecution. It's an argument he'll continue repeating to church members in the years to come, and one that resonates with them, because the argument is hard to dispute. Jones also makes a public effort to point out that in all of the examiner's coverage, the paper never mentions the humanitarian work the People's Temple is doing, offering medical programs and housing for the needy, or rehab programs for people with addiction.
And so as Jones gains a greater public profile, word of his charitable work and socialist message draws in even more members up and down the California coast. But as they come to him, Jones begins to transform the basic compact between the church and its members. In Mendocino County, San Francisco, and Los Angeles, members of the People's Temple are encouraged to leave their homes in favor of one of the temple's communal living arrangements.
Here, members take up residence alongside each other in houses and apartment complexes donated by other members of the church. Jones also encourages members to begin signing over their disability and social security checks to the People's Temple.
In return, they receive lodging, medical care, child care, and employment, along with a sense of friendship and community unique from any of their experiences in the outside world. Many come to see their new living arrangement as the very embodiment of progressive social change. What part of living in a small, closed community means accepting the group's standards of morals and discipline, practices that Jim Jones refers to as situational ethics.
Jones teaches that when it comes to advancing the goals of the People's Temple, the ends justify the means. An action might seem dishonest, but if Jones believes it advances what he calls the cause, it is morally acceptable. Jones' rules cover everything from sexual affairs to corporal punishment. But not everyone in the church supports these developments. In late 1973, several members of the People's Temple get ready to walk away from Jim Jones.
One of those congregants is a young man named Jim Cobb. Cobb joined the People's Temple back in the 1950s when he was just a boy living in Indianapolis. Cobb's first experiences with the People's Temple left him feeling awestruck. Cobb is a black American, and stepping into Jim Jones' church was the first time he saw people of all races worshiping side by side. Then, when Cobb was 17, he and his family joined the People's Temple in the move from Indiana to California.
Cobb had come to realize he wanted to spend his life making the world a better place, and he believed working with the People's Temple was the best way to do that. But not long after the move, Cobb began to grow disillusioned with the church. He saw Jim Jones as controlling and manipulative. Jones even tried to turn Cobb against his own father, who refused to join the People's Temple.
So Cobb considered walking away from the church. But his mother begged him to stay. She's a staunch devotee of the People's Temple, and Cobb's brothers and sisters also remain loyal to the church. So, for the sake of family, Cobb was willing to remain part of the congregation. But recently, in the fall of 1973, things have taken a turn. Jim Cobb is sitting alongside several other members of the People's Temple, in a room littered with crumpled-up pieces of paper.
Like Cobb, everyone here is either studying in college or used to be enrolled in classes. Half the group is black and the other half is white, but all of them are committed to the ideals of socialism and racial integration. And like Cobb, the others have lost their faith in the people's temple, choosing to defect from the church. The group has fundamentally been on the run, traveling through the Pacific Northwest and looking to get as far away from Jim Jones as they can.
They pass through Washington and Montana, talking late into the night about their experiences with the People's Temple. And now they're all sitting down to write a letter to Jones, explaining why they've chosen to leave the church. Cobb is feeling exhausted from the long discussions about this letter. Defecting from the church is no small matter for any of them, and they've been adamant about getting the language just right.
But at some point, they're going to have to settle on a final draft. So Cobb picks up the latest version and says he'd like to read it out loud again and see if they're hitting the right tone.
The others give him the go-ahead, and Cobb begins reciting their litany of complaints. Jim Jones tells his followers that they should abstain from having sex, and instead channel that energy into advancing the revolutionary cause of socialism. But the group says People's Temple staff violate Jones' order, and even have sex with Jones himself.
The group also condemns what they call the white attitude of the church's leadership. They say black members are being tapped for money and practically nothing else, and they denounce the lack of black people in the temple's upper ranks. As Cobb reads the letter, he can feel everyone buzzing with all their pent-up irritation.
But no one can agree whether Jim Jones is solely responsible for the failings of the People's Temple. And the more they talk about it, the more it seems like one of the biggest culprits is actually the Temple's Planning Commission, an elite group within the People's Temple that serves as Jones' inner circle. But the question is whether Jones is enabling his advisors or whether he's even aware of all the problems festering in the church.
After Cobb finishes reading the letter, the group falls back into another debate about Jim Jones and his culpability. But Cobb takes a firm stance. He believes Jones bears responsibility for everything that's gone wrong with the church. After all, Jones is having affairs with women in the planning commission. He's shown signs that he's manipulative and controlling. And when Cobb was having trouble with his family, Jones even asked whether Cobb was willing to kill his own father.
The question could have been a joke, but whatever the intent, Cobb was left with a growing sense that Jim Jones is dangerous. And it appears Cobb is not the only one who feels this way. Some of the others believe Jones might be willing to take violent retribution after learning they're leaving the church. He could even strike back against the family and friends who are still active members of the People's Temple. So after a long discussion, the group settles on a middle ground.
In the final version of their letter, they'll be unsparing in their criticism of People's Temple staff and Jones' advisors. They'll drive home the points about the affairs and racism, but they'll also make clear that they hold Jones in high esteem. After the group revises the draft one last time, it's time for signatures. The students pass the letter around the table, and Cobb picks up a pen, adding his name to the eighth and final slot. Cobb is relieved they're finally done.
But this isn't a moment for celebration. People's Temple had been a core part of Cobb's identity ever since he was a boy. By defecting, he's losing his community and a sense of purpose that sustained him for years. But Cobb cannot remain silent any longer. His only choice is to walk away and to send a message that it's time for the People's Temple to address the growing problems in the church.
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It's the early 1970s at the People's Temple Church in Redwood Valley, California. Jim Jones is sitting in a private meeting space, quietly watching as one of his advisors hands out blank sheets of paper to his closest and most trusted confidants.
Today, Jones is going to put this group through a short exercise to get a sense of their loyalty. This kind of test might have been unthinkable only a year ago, but everything changed recently when eight young members of the People's Temple defected and issued a scathing critique of church leadership. The group of students took pains to say that they still had faith in Jones himself, but Jones understood their letter as a challenge to his credibility and a threat to the church.
The students come from prominent families within the church, and Jones knows word of their defection was bound to spread and cause problems. So Jones responded publicly with a show of grace. He told his followers that if any of the young defectors reached out, temple members should tell them, Father loves you. Father cares for you. Father says come home.
Jones hoped the message would calm any concerns among his followers that the People's Temple was suffering an internal crisis. But privately, Jones knew he also had to take steps to tighten control of his inner circle. So Jones designed a simple scheme for his planning commission, the group that includes his closest advisors. And as long as everyone cooperates, Jones should be able to head off another high-profile defection.
Once the sheets of paper are all handed out, a planning commissioner member named Deanna Myrtle raises her hand to ask Jones a question. Father, this paper is blank. Are we going to do some kind of writing assignment? No, no, this will be easy. You don't have to write a single sentence. All I'm asking you to do is sign your names at the bottom of the paper and then hand it back. Oh, okay. But why are we signing blank pieces of paper? Well, we'll just refer to these sheets of paper as compromises.
Myrtle pauses, then looks about the room. Well, then, let me be a little more clear.
If you choose to leave the People's Temple, and you make the decision to spread a bunch of lies about what we're doing here, then what we're going to do is write a confession on this sheet of paper, right above your signature. And we'll show the confession to whoever we feel needs to see it. But Father, none of us are trying to leave. That's because you have a good head on your shoulders.
But people change, and we need the assurance that you're going to remain loyal to us next month, next year, and all the years after that. Father, you have our loyalty, but I think you're asking us to blackmail ourselves. Deanna, it's not blackmail. It's just me, someone you know and trust, taking steps to protect the church. Now, I want you to try to imagine what you'd do if you were in my position. I understand your position, but...
This gives you complete freedom to write whatever you want above my signature, only if it comes to that. And as you've said, that's not going to happen, right? If you're dedicated to the cause and you care about me, then you have nothing to worry about. The room remains silent as the members of the planning commission grapple with the request. And for a moment, Jones wonders whether he's gone a step too far. This could backfire, and Jones could end up alienating his closest allies.
But then, one by one, the members of the planning commission sign their names on the blank sheets of paper, until finally even Deanna Myrtle relents and signs her name too, leaving plenty of space for a detailed confession.
For Jim Jones, the defection of the eight young members of the People's Temple represented a threat to his leadership and the legitimacy of the People's Temple. Jones responded to that threat in part by coaxing his planning commission to sign confessions to crimes they had not yet committed or could even imagine, a move that gave Jones leverage in case members of his inner circle ever turned against him. But for Jones, it's not enough.
And in the months that follow, he continues to clamp down on dissent and increase his control over his growing flock. Jones closely monitors the behavior of his followers. If he believes they've broken a moral code, Jones is quick to order punishment. Some of the transgressions are minor. A child might have been caught smoking a cigarette, in which case Jones might order the child to perform extra chores around the church or smoke a whole cigar in one sitting.
But every so often, Jones demands a harsher punishment. Troubled kids are hit with a board. People are ordered to take part in long boxing matches until they're bruised and worn out. And in more private settings, the punishments grow increasingly violent. In one case, the planning commission disciplines a suspected pedophile by escorting him to a back room and striking him in his genitals to the point that the man requires a catheter.
To some members of the People's Temple, this system of punishment is a necessary part of what it means to be self-governing. The People's Temple, they believe, is creating a fully functioning society with communal living spaces built around radical political principles. But even in a community full of idealists, there are bound to be transgressions, and rule breakers need to be disciplined. But for at least one member of the People's Temple, these punishments go too far.
Alan Swanson joined the church in 1973, moving from Seattle to Redwood Valley after seeing Jones perform a healing and an impassioned sermon. The People's Temple appeared to be building a utopian community, and Swanson felt drawn in. But recently, Swanson has been growing uncomfortable with the church, a feeling that only grows after he slips in late to a meeting room in the People's Temple Church in Redwood Valley.
Initially, Swanson was worried that Jones might lash out at his tardiness or humiliate Swanson in front of the others. But when Swanson does open the door and slips into the room, he's surprised to find that no one pays attention to him, but instead is watching Jones at the front of the room as he stands berating one of the female members of the People's Temple.
Swanson skirts around the edge of the room, trying to figure out what's going on. This woman must have committed some kind of infraction, but whatever she did seems beside the point. Jones is lashing out at the woman, cutting her down, making her seem small. The tirade is cruel and relentless, and the woman is not fighting back. She keeps her voice quiet and keeps responding, Yes, Father. Yes, Father.
And then finally, when Jones has nothing more to say, he gives a cue to a few members of his inner circle and then points at the woman. The two temple members approach and then pin her down. They tie her hands together, and Jones barks out that everyone needs to head to the pool. Swanson begins to panic because he feels something terrible is about to happen.
Still, he feels frozen, not knowing what to do except follow Jones and the others as the woman is led forward, her hands bound. The group walks down a hallway and then heads toward the church's 41-foot indoor swimming pool. There, Jones' followers grab the woman and hoist her up. She begins squirming in their arms, struggling against their grip. But before she can break free, the church members carry her to the deep end and fling her into the pool.
There's a large splash, and the woman is fully submerged. But moments later, she reappears, her head bobbing up and down, struggling to tread water with her hands bound together. She keeps going under and popping back up, desperately gasping for air. Swanson looks over at Jones, who just remains cold and impassive, saying nothing. Apparently, he's satisfied to watch his own follower drown.
But just as it appears that the woman is about to give up and submit to the water, Jones snaps his fingers and yells out. Two temple members grab the woman and lift her from the pool. They set her on the ground and she begins coughing up water, her chest rising and falling as she gasps for air. It was unspeakable torture.
But as Swanson glances around, he can't get a read on anyone else's reaction. No one is betraying their emotions, at least not now in front of Reverend Jones. And although a woman nearly just died, it appears that no one is willing to say a word.
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Connect with skilled professionals to get all your home projects done well. Inside to outside. Repairs to renovations. Get started on the Angie app or visit Angie.com today. You can do this when you Angie that. As Jim Jones becomes more controlling and the punishment for dissent grows increasingly severe, more and more members of the People's Temple consider defecting from the church. But these churchgoers aren't the only ones with their eyes on an exit.
Before the young students, the so-called Gang of Eight, defected, and before Alan Swanson saw one of his fellow congregants nearly drown to death and then defect himself, Jim Jones had been plotting a departure from America. The prospect of leaving the United States and establishing an outpost of the People's Temple somewhere far away seemed promising to Jones for a number of reasons.
For one thing, Jones would be distant from the enemies of the church, as well as anyone who might pose a threat to his leadership. And in a remote setting, Jones could limit his followers' exposure to outside influence, giving him the ability to exert maximum control over his flock. But Jones knew he couldn't simply announce another long-distance move to his followers. Relocating from Indiana to California proved how hard it could be to convince a congregation to leave behind their entire lives.
So instead, Jones would pitch the latest move as kind of a fail-safe for the Temple. A place to move someday if they ever found themselves needing to escape America. Jones already knows where he wants to set up this new outpost. But he's also aware that the pitch will be more effective if it seems like a collective decision.
So in October of 1973, at the People's Temple Church in Redwood Valley, California, Jones again calls together the church's board of directors for a meeting about where the temple should set up a new foreign outpost if the United States enters a period of crisis. Jones reminds the group that America is still vulnerable to nuclear attack. And while it's less of an existential risk, Jones warns that President Richard Nixon could also plunge the country into chaos.
Watergate is an unfolding scandal, and Jones warns his advisers that Nixon is not going to step down, no matter how dire the situation gets. Jones compares Nixon to Hitler and says the president could impose martial law or even put Americans in concentration camps. So Jones wants the board to vote to establish a new home for the People's Temple in case things go south. And then he turns to one of his advisers, who begins reading from a list of potential options.
The advisor says plan number one is to stay in California until the People's Temple hears the first sounds of outright persecution. The second option is for the church to develop a mission somewhere in the Caribbean. Jones interrupts and says he isn't sure about the Caribbean, but he is thinking about Guyana. Jones reminds the group that he visited the South American country 12 years ago, and Jones liked what he saw.
For one, Guyana is an English-speaking country. And officially, it's a socialist state, which makes it a better ideological fit for the People's Temple. Plus, Guyana's population is 40% Black. That's more in line with the People's Temple image of diversity.
Jones says they could live in a mission carved out of the jungle. It would take a long time to build the infrastructure, but eventually, they'd have exactly the kind of community they've always dreamed of. One founded on principles of sharing, justice, and equality. And they wouldn't have to worry about any of the interference from their enemies. People's Temple would finally have a promised land. After making his case, Jones steps back and gives his advisor some space to think it over.
But right away, members of the board raise the concern. Here in California, members of the church enjoy living communally, but they also have access to plumbing and grocery stores. They're not sure people are going to be willing to rough it in the jungle. Jones nods and says that's a valid concern. But he reminds the board that back in the 60s, not every member of the church immediately made the trek from Indiana to Mendocino County either. Some stayed behind in Indianapolis, waiting for news that California was in fact a better home.
So the temple may need to take the same patient approach with Guyana. Start by sending a few of the tougher congregants to the settlement. They can build the infrastructure and then send dispatches about the beauty and possibilities of South America. This approach seems to resonate with the group. And after spending a moment discussing their proposal, the board agrees to take a vote.
When the final tally is in, the decision is unanimous. The People's Temple will take a look at Guyana and explore whether it should house a new outpost for the church. It's December 21st, 1973, about two months later in a remote region in northwest Guyana.
Emerson Mitchell is pacing along a narrow airstrip near the edge of the jungle. It's nothing more than a long patch of dirt surrounded by dense groves of trees. The air is hot and humid, and Mitchell pauses to wipe away a bead of sweat as he waits to carry out what's likely to be a difficult task. Mitchell is a representative of the government of Guyana and was chosen to promote the country to Jim Jones as a potential site for Jones' agricultural mission.
Higher-ups back in the capital have already informed Mitchell that an American religious settlement could be of great benefit to Guyana, especially if the people's temple settled near the border with Venezuela. Venezuela is a larger and more powerful country and has seemed poised to invade and take over Guyanese territory. But hundreds of Americans living near the border could offer Guyana a kind of geopolitical buffer, persuading Venezuela against attempting any military incursions.
So when Jones and his entourage touch down on this airstrip, Mitchell will try to make his case, convincing a bunch of Americans to make their home in the middle of rugged jungle terrain. Mitchell is looking out at the horizon when he notices a small airplane banking west. The plane dips and glides over a thick patch of trees. And when it touches down on the airstrip, wheels kick up a thick cloud of dirt. As soon as the air clears, a group of about 20 Americans step off the plane.
They include a group of Jones' advisors, his wife and sons. Then Jones himself walks down the staircase, his eyes covered by a pair of dark aviator sunglasses.
Mitchell heads over to the entourage and greets Jones first. Reverend Jones, welcome to Guyana. I hope you enjoy the view from up there. Well, it was something else. We didn't see any ground for miles. It was all just trees and then more trees. Well, much of that land could be yours. And I assure you, we have methods for clearing it. You'll have trained locals helping you every step of the way. And
And this airstrip, this is how people get in and out. It is, but while this is far from an international airport, as you just saw, you won't have any trouble landing planes here. You'll still be able to access the world at large. There is just nothing here, is there? It's just nothing. Mitchell was expecting this.
He assumed that as soon as they saw the actual jungle in person, Jones and his followers would want to turn around and head back home. Well, yes, I'll admit that for Americans, the remoteness of the jungle could feel a bit imposing, but I think you'll find the natural beauty more than makes up for it. Oh, no, no, don't get me wrong. The isolation is a selling point. It is. Yes, I can see it already. We'll have the land to ourselves. No one breathing down our necks.
You're absolutely right. You'll have a very high level of autonomy. That's what we're offering. And you can promise the Guyanese government will give us space to live however we want? Reverend Jones, the government wants you to make this your new home.
We believe you'll find Guyana to be exactly what you and the People's Temple are looking for. Well, we're willing to pay good money for a lease, so this sounds like it should be mutually beneficial. That's happy news indeed. But I want to make sure you and the group are comfortable. I know it's been a long trip to get here, so do you want to spend a few minutes resting up? No, no, we've got plenty of verve and vigor. I'll gather everyone and let's start the tour. A few minutes later, Mitchell escorts the group away. They begin by passing through a small nearby mining town.
They chat with locals, and Jones seems to fit right in. He doesn't even hesitate to try a local drink made from tree bark. And when they finally reach the area of the proposed settlement, Jones' eyes light up. Gazing across the perimeter of the jungle, Jones announces they're in. The People's Temple will establish a mission here in Guyana. There are still some details to iron out, including the total number of acres the government is willing to lease, but both sides are pleased with the agreement so far.
And when asked if he has a name for the settlement, Jim Jones smiles and announces that the site will be named after him. They're going to call it Jonestown. From Wondery, this is Episode 3 of Jonestown for American Scan. In our next episode, as the People's Temple builds its mission in Guyana, Jim Jones makes inroads with powerful American politicians. But when more defectors begin to speak out, government investigators are forced to take a closer look at Jones and his church.
If you'd like to learn more about Jonestown, we recommend the book The Road to Jonestown by Jeff Gwynn, Raven by Tim Reiterman, and the San Diego State University Special Collection, Alternative Considerations of Jonestown at People's Temple, available online. This episode contains reenactments and dramatized details. And while in most cases we can't know exactly what was said, all our dramatizations are based on historical research.
American Scandal is hosted, edited, and executive produced by me, Lindsey Graham, for Airship. Audio editing and sound design by Molly Bach. Music editing by Katrina Zimrack. Music by Lindsey Graham. This episode is written by A.J. Marischal. Edited by Emma Cortland. Produced by Andy Herman. Fact-checking by Alyssa Jung Perry. Our senior producer is Gabe Ribbon. Executive producers are Stephanie Jens, Jenny Lauer Beckman, and Marsha Louis for Wondering. One.
What's up, guys? It's your girl Kiki, and my podcast is back with a new season. And let me tell you, it's too good. And I'm diving into the brains of entertainment's best and brightest, okay? Every episode, I bring on a friend and have a real conversation. And I don't mean just friends. I mean the likes of Amy Poehler, Kel Mitchell, Vivica Fox. The list goes on. So follow, watch, and listen to Baby. This is Kiki Palmer on the Wondery app or wherever you get your podcasts.