Jonestown and homosexual activity

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Sex, Corruption and the Kool-Aid Massacre

Anybody- Justification Both toolbox and punishment for man lie in homosexkal army that ifhe lives together he can travel himself so as not to see the fine ofhis position. The blind that Jim Jones hackneyed kept the rejection of the Many New in central, and the thing of buying helped to keep them in.

Freitas appointed lawyer Tim Stoen to look into possible voter fraud. At Jonestoqn time, Stoen was serving as Jim Jones' chief legal adviser. Freitas later piously accused him of short-circuiting the investigation, but after Stoen left the case, the D. Several former members of People's Temple had heard about this fraudulent voting, but the eyewitnesses all died at Jonestown. In addition, the San Francisco Examiner reported that Mayor Moscone had called off a police investigation of gun-running by the Temple, which had arranged to ship explosives, weapons and large amounts of cash to South America via Canada.

George Moscone's body was buried. Harvey Milk's body was anv. His ashes were placed in a box, which was wrapped in Doonesbury comic strips, then scattered at sea. The ashes had been mixed activiyy the homoseual of two packets of grape Kool-Aid, forming a purple patch on the Pacific. Harvey would've liked that touch. Police almost arrested him once with a black prostitute in a car at a supermarket parking lot. He wanted to visit me, but I said no. A little while later, Lee Cole called again and told me my address -- he said that he had obtained it from the voter registration files -- so I told him to come over.

In the course of our conversation, I mentioned my theory that Jim Jones had served as a pimp at City Hall and maintained power by implied blackmail. Streiker told me of his friend -- a member of Jones' planning commission -- who had told him about the technique that People's Temple had used on Mayor Moscone. They sent a young black female member to service him, as a gift, then called the next week about a serious problem -- she had lied, said she was eighteen, when in fact she was underage, but don't worry, we have it under control -- just the way J. Edgar Hoover used to manipulate top politicians with his juicy FBI files. So Jim Jones had taken Margo St.

James' sardonic advice after all, on how to achieve political power: But there was not a word about that event in any of the media. It was knocked totally out of the news by the massacre in Jonestown. The majority of its black congregants were women, while its core leadership was predominantly white as too is the historical records and visual optics of the event. Jones and the Peoples Temple were a ubiquitous presence in the Bay area. The Peoples Temple marched in Gay Pride and embraced a social gospel of radical inclusion.

LGBTQ parishioners were involved in every homosesual of church life, governance, and activities. Their stories about Jim Jones as ex-Temple parishioners and Jonestown survivors, however, are now emerging. Many would argue that Jones public pro-gay persona was both strategically political and personally self-serving. If you see me as your savior, I'll be your savior.

Activity Jonestown and homosexual

If you see me as your God, I'll be your God. 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! Within five years of moving to California, the Temple experienced a period of exponential growth and opened branches in cities including San FernandoSan Franciscoand Los Angeles. By the early s, Jones began shifting his focus to major cities because of limited expansion opportunities in Ukiah. He eventually moved the Temple's headquarters to San Francisco, which was a major center for radical protest movements at the time. The move led Jones and the Temple to become politically influential in San Francisco politics, culminating in the Temple's instrumental role in the mayoral election victory of George Moscone in For example, Jones and Moscone met privately with vice presidential candidate Walter Mondale on his campaign plane days before the electionleading Mondale to publicly praise the Temple.

Thus, a person called before the membership to be punished could expect his or her family to be among the first and most forceful critics Cahill, Besides splitting parent and child, Jones sought to loosen the bonds between wife and husband. He forced spouses into extramarital sexual relations, which were often of a homosexual or humiliatingnature, or with Jones himself. Sexual partnerships and activities not under his direction and control were discouraged and publicly ridiculed. Thus, expressing any doubts or criticism of Jones even to afriend, child, or partner -- became risky Jonestown and homosexual activity the individual.

As a consequence, such thoughts were kept to oneself, and with the resulting impression that nobody else shared them. In addition to limiting ones access to information, this "fallacy of uniqueness" precluded the sharing of support. It is interesting that among thefew who successfully defected from the Peoples Temple were couples such as Jeanne and Al Mills, who kept together, shared their doubts, and gave each other support. Why didn't more people leave? Once inside the Peoples Temple, getting out was discouraged; defectors were hated. Nothing upset Jim Jones so much; people who left became the targets of his most vitriolic attacks and were blamed for any problems that occurred.

One member recalled that after several teen-age members left the Temple, "We hated those eight with such a passion because we knew any daythey were going to try bombing us. I mean Jim Jones had us totally convinced of this. Immediately after she left, Grace Stoenheaded for the beach at Lake Tahoe, where she found herself looking over her shoulder, checking to make sure that she hadn't been tracked down Kilduff and Tracy, Jeanne Mills reports that she and her family were followed by men in cars, their home was burglarized, and they Jonestown and homosexual activity threatened with the use of confessions they had signed while still members.

When a friend from the Temple paid a visit, she quickly examined Mills ears -- Jim Jones had vowed to have one of them cut off Mills, He had made ominous predictions concerning other defectors as well: Indeed, several ex-members suffered puzzling deaths or committed very questionable "suicides" shortly after leaving the Peoples Temple Reiterman, ; Tracy, Defecting became quite a risky enterprise, and, for most members, the potential benefits were very uncertain. They had little to hopefor outside of the Peoples Temple; what they had, they had committed to the church. Jim Jones had vilified previous defectors as "the enemy" and had instilled the fear that, once outside of the Peoples Temple, members stories would not be believed by the "racist, fascist" society, and they would be subjected to torture, concentration camps, and execution.

Finally, in Guyana, Jonestown was surrounded by dense jungle, the few trails patrolled by armed security guards Cahill, Escape was not a viable option. Resistance was too costly. With no other alternatives apparent, compliance became the most reasonable course of action. The power that Jim Jones wielded kept the membership of the Peoples Temple in line, and the difficulty of defecting helped to keep them in. But what attracted them to join Jones's church in the first place? Persuasion Nothing is so unbelievable that oratory cannot make itacceptable. He soughtpeople for his church who would be receptive to his messages and bevulnerable to promises, and he carefully honed his presentation toappeal to each specific audience.

The bulk of the Peoples Temple membership was comprised of asociety's needy and neglecting: To attract new membersJones held public services in various cities. Leaflets would be distributed: God Works as tumorous masses are passed in every service Before your eyes, the crippled walk, the blind see! Guests were greeted and treated most warmly and were invited to share in the groups meal. As advertised, Jim Jones also gave them miracles. Sometimes Jim Jones would make predictions that would occur with uncanny frequency.

He also received revelations about members or visitors that nobody but those individuals could know what they had eaten for dinner the night before, for instance, or news about afar-off relative. Occasionally, he performed miracles similar to more well-established religious figures: There were more people than usual at the Sunday service, and for some reason the church members hadn't brought enough food to feed everyone. It became apparent that the last fifty people in line weren't going to get any meat. Jim announced, "Even though there isn't enough food to feed this multitude, I am blessing the food that we have and multiplying it just as Jesus did in biblical times.

A big cheer came from the people assembled in the room, especially from the people who were at the endof the line. The "blessed chicken" was extraordinarily delicious, and severalof the people mentioned that Jim had produced the best-tastingchicken they had ever eaten. Members were motivated to believe in Jones; they appreciated the racial harmony, sense of purpose, and relief from feelings of worthlessness that the Peoples Temple provided them Winfrey, ; Lifton, Even when suspecting that something was wrong, they learned that is was unwise to voice their doubts: One of the men, Chuck Beikman He smiled as he said, "The person that blessed this chicken was Colonel Sanders.

Because of his lie Chuck is in the men's room right now, wishing that he was dead. He is vomiting and has diarrhea so bad he cant talk! Jim asked him, "Do you have anything you'd like to say? Years later, we learned that Jim had put a mild poison in a piece of cake and given it to Chuck. He carefully managed its public image. Heused the letter-writing and political clout of hundreds of members to praise and impress the politicians and press that supported the Peoples Temple, as well as to criticize and intimidate its opponents Kasindorf, Most importantly, Jones severely restricted the information that was available to the members.

In addition to in doctrinating members into his own belief system through extensive sermons and lectures, he inculcated a distrust of any contradictory messages, labeling them the product of enemies. By destroying the credibility of their sources, he inoculated the membership against being persuaded by outside criticism. Similarly, any contradictory thoughts that might arise within each member were to be discredited. Instead of seeing them as having any basis in reality, members interpreted them as indications of their own shortcomings or lack offaith.

Members learned to attribute the apparent discrepancies between Jones's lofty pronouncements and the rigors of life in thePeoples Temple to their personal inadequacies rather than blaming them on any fault of Jones. As ex-member Neva Sly was quoted: A unique and distorting language developed within the church, in which "The Cause" became anything that Jim Jones said Mills, It was spoken at Jonestown, where a guard tower was called the "playground. Ultimately, through the clever use of oratory, deception, and language, Jones could speak of death as"stepping over, " thereby camouflaging a hopeless act of self-destruction as a noble and brave act of "revolutionary suicide, "and the members accepted his words.

Self- Justification Both salvation and punishment for man lie in the fact that ifhe lives wrongly he can befog himself so as not to see the misery ofhis position. Once the Peoples Temple had moved to Jonestown, there was little the members could do other than follow Jim Jones's dictates. They were comforted by an authority of absolute power. They were left with few options, being surrounded by armed guards and by the jungle, having given their passports and various documents and confessions to Jones, and believing that conditions in the outside world were evenmore threatening. The members poor diet, heavy workload, lack of sleep, and constant exposure to Jones's diatribes exacerbated the coerciveness of their predicament; tremendous pressures encouragedthem to obey.

If you pay us we have to give our companions now, we oJnestown not. And we had sex not have any of our moderators left when it's over 'thirty they'll parachute in here on us. As you see me as your name, I'll be your precious, for those of you that don't have a surplus.

By the time of the final ritual, opposition or escape had become almost impossible for most of the members. Yet even nad, it is doubtful that many wanted to resist or leave. Most had come to believe in Jones -- one Jonestkwn body was found with a message scribbled on her arm during the final hours: They seemed to have accepted the necessity, andeven the beauty, of dying -- just before the ritual began, a guard approached Charles Garry, one of the Temples hired attorneys, and exclaimed, "Its a great moment Asurvivor of Jonestown, who happened to be away at the dentist, was interviewed a year following the deaths: If I had been there, I would have been the first one to stand inthat line and take that poison and I would have been proud to takeit.

The thing I'm sad about is this: To the end, and even beyond, the vast majority of the Peoples Temple members believed in Jim Jones.

External forces, in the form of poweror persuasion, can exact compliance. But one must examine a differentset of processes to account for the members internalizing those beliefs. Although Jones's statements were activiry inconsistent and hismethods cruel, most members maintained their faith Jinestown his leadership. Once they were isolated at Jonestown, there was little opportunity or motivation to think otherwise -- resistance or escape was out of the question. In such a situation, the individual is motivated to rationalize his or her predicament; a person Jonetsown with the inevitable tends to regard it more positively.

For example, social psychological research has shown that when children believe that they will be served more of a vegetable they dislike, they will convince themselves that it is not so noxious Brehm,and when a person thinks that she will be interacting with someone, she tends to judgea description of that individual more favorably Darley and Berscheid, A members involvement in the Temple did not begin at Jonestown --it started much earlier, closer to home, and less dramatically. At first, the potential member would attend meetings voluntarily and might put in a few hours each week working for the church.

Though the established members would urge the recruit to join, he or she felt free to choose whether to stay or leave. Upon deciding to join, amember expended more effort and became more committed to the Peoples Temple. In small increments, Jones increased the demands made on the member, and only after a long sequence did he escalate the oppressiveness of his rule and the desperation of his message.

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