{"id":117896,"date":"2022-10-17T16:03:48","date_gmt":"2022-10-17T23:03:48","guid":{"rendered":"https:\/\/jonestown.sdsu.edu\/?page_id=117896"},"modified":"2025-08-01T16:30:04","modified_gmt":"2025-08-01T23:30:04","slug":"thomas-partak-a-jonestown-life-in-turmoil","status":"publish","type":"page","link":"https:\/\/jonestown.sdsu.edu\/?page_id=117896","title":{"rendered":"Thomas Partak: A Jonestown Life in Turmoil"},"content":{"rendered":"

(Connor Ashley Clayton<\/strong> holds an MA in Modern History from from The University of Warwick, and a PhD from Queen Mary University of London. He is a regular contributor to <\/em>the jonestown report. His other articles in this edition are On Normalising the Study of Peoples Temple<\/a>, and A Status Check \u2013 and A Clarion Call \u2013 for Jonestown Researchers<\/a>. His complete collection of articles for this site is here<\/i><\/a>. He can be reached at\u00a0connorclayton96@gmail.com<\/a>.)\u00a0<\/span><\/em><\/p>\n

\"\"<\/a>Thomas Partak was born in 1946 to James and Alice Marie Partak, in Joliet, Illinois. At some point in the mid-seventies, he joined Peoples Temple, attracted to the group. The attraction was due in part to its stance against the Vietnam War, where he had had at least one tour of duty during his time in the Army. He lived communally in the Temple in San Francisco for a time, until his request to go to the Promised Land was granted. He moved to Jonestown during the rapid migration of the summer 1977, arrriving on August 14. At that point, and for the next 15 months until November 18, 1978, his life was troubled.<\/p>\n

As is the case for many other members of Peoples Temple, piecing together the story of Tom Partak\u2019s residency in Jonestown is much like attempting to complete a jigsaw puzzle purchased from a thrift store: the essential components may be there, but pieces are notably missing. What is known, though, is that while Partak was not a part of the community leadership, he became well known to many Jonestown residents in December 1977 as he was brutally disciplined for a litany of crimes: not working hard enough, being an anarchist, wanting to go back to the USA, and eventually, attempting suicide. This suicide attempt has been noted by scholars in the past,[1]<\/a> yet this article hopes to clarify some of the details surrounding this event, including why the Jonestown leadership made such a rigid example of someone who was very clearly in pain.<\/p>\n

Partak\u2019s story \u2013 as it can be pieced together across the winter of 77\/78 \u2013 can tell us a great deal about the internal dynamics at work in Jonestown, including how personal issues could be recast through the lens of the wider crises the Temple was facing at any given moment. Understood within the context of the Temple\u2019s conflicts with their external opponents, the story of Thomas Partak highlights the fragility of Jonestown\u2019s circumstances and how these issues were exacerbated by their wider internal and external contexts.<\/p>\n

December 1977<\/u><\/p>\n

December 1977 was for the Temple a period largely governed by crises. The community seemed focused on re-enacting and reliving aspects of the Six Day Siege which had occurred a few months prior in September. That was when Jonestown residents gathered along the perimeter of the community armed with cutlasses and makeshift weapons in order to defend themselves against an imminent attack which never came. The September crisis was sparked by the arrival of Jeffrey Haas, the attorney representing Tim and Grace Stoen in the John Victor custody dispute. The December crises were similarly motivated when Howard and Beverly Oliver, parents of Bruce and William, arrived in Guyana to find out why they hadn\u2019t heard from their teenage sons for so long. There were additional factors. A month earlier, in mid-November, Jones and the community had dealt with an escape attempt by Thom Bogue and Brian Davis. The community was also grappling with two deaths: the murder of Temple member Chris Lewis back in San Francisco, and the death of Jim Jones\u2019 mother Lynetta in Jonestown, both of which occurred on December 10. Finally, the Temple was still struggling to resolve a conflict with the Social Security Administration and the Postal Service over delivery of SSA checks to beneficiaries in Jonestown, which deprived the community of several thousand dollars each month needed to cover day-to-day expenses. It is within these contexts \u2013 external pressures and growing internal instability \u2013 that Tom Partak literally and figuratively took centre stage within Jonestown\u2019s purportedly democratic disciplinary events: the Peoples Rallies.<\/p>\n

\"\"<\/a>Partak had been on the Learning Crew \u2013 Jonestown\u2019s disciplinary labour force \u2013 since the middle of November 1977 due to criticisms of his work and attitude, and particularly his desire to return to the United States.[2]<\/a> By all accounts, Partak worked hard throughout November in the hopes that he would be moved off of the Crew and back to regular work duties. Audiotape Q947-1<\/u> recorded during a Peoples Rally on Sunday December 11, 1977 \u2013 the day after the death of Lynetta Jones \u2013 captured the moment Jim read Partak\u2019s report. Partak\u2019s performance on the Learning Crew had seemed to be satisfactory, up to this point:<\/p>\n

Tom Partak. Work\u2019s good, but slow. Insistent. Attitude varies. Today\u2019s pace \u2013 worked much faster. You keep that up \u2013 keep the pace up, and your attitude \u2013 won\u2019t be long before you\u2019ll be off. Okay.[3]<\/a><\/p><\/blockquote>\n

Despite Jones\u2019 public affirmation, Partak was unable to adjust to life in Jonestown. He wanted to go home, and his desires became known to Jones and the disciplinary administrators in the community. By December 20, Partak found himself once again in Jones\u2019 gunsights. His confrontation was recorded in the notes for the Peoples Rally held that night, and although a tape of the evening does exist (Q983<\/a>), the section regarding Partak is notably absent. Recorded in the Peoples Rally notes of December 20:<\/p>\n

Partake [Partak], Tom: Still wants to go home. Works poor. He\u2019s been on for 1 month and 1 week. Has been very self-destructive. His living area is dirty, and his clothes. He\u2019s been openly talking about homosexuality\u2026 Dad read something Partake had written that was difficult to understand, Partake told Dad when he was counselling with Sharon [Amos] that he liked to do segments.[4]<\/a><\/p><\/blockquote>\n

Also absent from the tape itself, are the Rally notes of some of the harsher aspects of Partak\u2019s confrontation by Jim. Although mild in comparison to what was to come, Jones\u2019 mockery of Partak is evident in the remainder of the notes for December 20:<\/p>\n

Dad asked him how does he see himself. He said sad, self-centred, and deranged. Says things come to his brain. Dad said that\u2019s because you\u2019re not tired enough. Dad asked Partake where he was. He said Jonestown. Where\u2019s that. Port Kaituma. Where\u2019s that and Partake said South America. Dad asked him how far from Venezuela he was and what kind of animals were here if you leave this protected area. Tom said crocodiles and boa constrictors, he didn\u2019t know all of them.[5]<\/a><\/p><\/blockquote>\n

The threat of the jungle was a tactic Jones used to dissuade anyone who wanted to leave Jonestown from attempting to escape through the bush: it was home to deadly animals, insects, and plants. Thom Bogue and Brian Davis had attempted to flee Jonestown through the dense jungle a month prior in November, and their confrontation \u2013 preserved on audiotape Q933<\/a> \u2013 contained similar threats about the jungle\u2019s dangers.[6]<\/a> This did not dissuade Partak, who was determined to make clear his desire to return to the US and his family. The Peoples Rally notes of December 21 include Jones\u2019 response:<\/p>\n

Dad told Partake to write a letter and said he could go. Told him when he got back, don\u2019t cry to Dad\u2026[7]<\/a><\/p><\/blockquote>\n

Partak did, in fact, write this letter. Jones, however, would either not read it or at least claim not to have read it. The confrontation regarding this would occur on December 25, 1977: Revolution Day to the Jonestown community, and Christmas Day back home in America. Three sources of information are available to us regarding this specific Peoples Rally and confrontation: the notes written up during and after the event, and two audiotapes which have been long sought-after within Temple scholarship circles. Q948<\/a>, or the \u201cLet the Night Roar\u201d Tape, has featured in numerous podcasts and documentaries as perhaps one of the most iconic tapes in the Jonestown oeuvre, made infamous by Jonestown\u2019s frenzied ululation and war-cries as Jones calls for them to \u201clet the night roar\u201d. Q938<\/a> is an audiotape which appears to take place shortly after Q948, on the same Christmas night Peoples Rally (or, potentially, a day or two after). Q948 and Q938 capture \u2013 in detail \u2013 the vicious treatment Tom Partak received.<\/p>\n

The Peoples Rally notes for December 25 read as follows:<\/p>\n

Partake: Still a problem \u2013 he thought Dad had sent his letter requesting to go back. He was upset when he found out Dad hadn\u2019t sent his letter. During his confrontation \u2013 harshness was applied and Partake answered that he would talk against the cause if he went back. Partake remains on Learning Crew.[8]<\/a><\/p><\/blockquote>\n

The brevity of this note reflects the matter-of-fact way in which records were kept within the Temple, so it doesn\u2019t quite capture the atmosphere present during this session. Q948 and Q938, despite issues in the preservation of audio quality, give us a much clearer image of the \u201charshness\u201d applied during Partak\u2019s confrontations and bear consideration, especially if the listener places oneself in Partak\u2019s shoes.<\/p>\n

The young man\u2019s confrontation begins shortly after Jones\u2019 infamous exhortation to let the night roar. Beginning in Q948, Jones confronts Partak on his desire to return home to his mother:<\/p>\n

Jones<\/strong>: Whatcha gonna do when mama dies? What\u2019s the plan, to go back and live with mama? Never leave the old hometown anymore, stay in America all your life. Isn\u2019t that right?<\/p>\n

Partak<\/strong>: Uh, uh\u2013<\/p>\n

Jones<\/strong>: Oh, don\u2019t lie to me. I didn\u2019t read your goddamn letter, but I know. I know what your plans are.[9]<\/a><\/p><\/blockquote>\n

What can\u2019t be captured within the written word is Jones\u2019 virulent animosity towards Partak, even at the beginning of this engagement, as well as the aggressive participation of the crowd in the Temple\u2019s disciplinary justice. At one point during the tape, Jones threatened what was eventually to come, and was met by applause and cheers from the crowd:<\/p>\n

Jones<\/strong>: You\u2019re nervous<\/em>, aren\u2019t you, man? You don\u2019t know, what, we might pile<\/em> on you tonight.<\/p>\n

Crowd<\/strong>: Cheers, applause.<\/p>\n

Jones<\/strong>: \u2026 You oughta be glad they ain\u2019t all here though. [Unintelligible name] would whoop your ass.<\/p><\/blockquote>\n

This disciplinary performance eventually evolved into scenario Jones plays out on stage, wherein he takes the role of a hypothetical FBI agent who would grill Partak upon his return to the States \u2013 a process which Jones believes would result in Partak turning against Jonestown and the cause. This must be understood within the context of the conflict between the Temple and its former members who had either joined or aligned themselves with the Concerned Relatives. Jones was obsessed with the possibility of defectors who would go back to the United States and \u201ctell on\u201d Peoples Temple. Jones couldn\u2019t have known whether Partak would participate in this upon his return. The treatment Partak received, however, made this possibility far, far more likely \u2013 if<\/em> he were allowed to return.<\/p>\n

It is worth emphasizing that on both Q948 and Q938, a third actor is present \u2013 the crowd \u2013 and this can be heard clearly on the tapes. At varying points when Partak stumbles over his words, the crowd joins Jones in mocking him. Unknown people from the community hurl insults at him and heckle his attempts to respond, and for the most part, Partak stumbles and swallows his words. One unidentified woman close to the microphone \u2013 it has likely been passed to her \u2013 chastises him mercilessly:<\/p>\n

Unidentified woman<\/strong>: Why? \u2026 What the fuck\u2019s wrong with you, man? What\u2019s wrong with you? Why can\u2019t you live with us? I\u2019m asking you another damn thing, before you leave your ass out here, pay for your damn board, you hear? And pay for your board now, you hear? Now, \u2018cause I [unintelligible], I\u2019ll whip your ass myself.<\/p>\n

Jones<\/strong>: [Laughter].<\/p>\n

Unidentified woman<\/strong>: Goddamn\u2013 you a goddamn bonehead if you want to be white and right \u2013 and you\u2019re white and wrong, goddamn it.<\/p><\/blockquote>\n

Tom Partak makes a mistake here, which an unidentified man brings to the attention of the assemblage: Partak has laughed<\/em> at this. What has initially been merely a tense situation now escalates rapidly. Based on the shocked noises from the crowd, and Jones\u2019 exclamation of \u201cOh, Jesus!\u201d it seems that Partak is physically assaulted by one or more people from the crowd, with the sounds of the blows captured on tape. Jones then resumes the FBI roleplay, and far more aggressively. Jones, and others, repeat the question to Partak \u2013 \u201cYou like Peoples Temple?\u201d \u2013 over and over, as the young man grunts under the sounds of physical altercation. The tape ends without apparent resolution of this conflict, as the track switches to something unrelated entirely.<\/p>\n

Q938 continues at some point after the events of Q948. Whilst it was likely recorded later into Christmas Night, in the early hours of December 26, it could also be from a day or two after. The confrontation on this tape \u2013 which is absent from Q948 \u2013 is centred around the fact that Tom Partak had attempted to commit suicide with a cutlass. Although the timeline is murky, I believe that the events of Q948 directly motivated Partak\u2019s suicide attempt \u2013 whether it be the same night or days after. It is clear that Partak\u2019s attempt shook Jones personally \u2013 and Jones makes every effort once again to make an example out of Partak in front of the entire community.<\/p>\n

So you have a thought you want to go back to the States? It makes you commit suicide? I have thoughts I want to die every second. That wouldn\u2019t make me commit suicide. I wouldn\u2019t hurt a soul, I wouldn\u2019t do that to a soul, not a soul. You don\u2019t want to hurt people. What do you want to hurt people for?[10]<\/a><\/p><\/blockquote>\n

More back and forth is offered. Jones questions whether or not Partak likes pain, and states that suicide by cutlass was obviously going to cause him pain. Partak\u2019s heart-wrenching reply is as follows:<\/p>\n

Well, I thought I\u2019d just\u2013 Well, that the\u2013 shorter than the pain I\u2019m going through every day, I\u2019d just \u2013 the mental pain.<\/p><\/blockquote>\n

Jones takes particular exception to Partak\u2019s alleged selfishness regarding this act. Working himself into a frenzy, he eventually suggests that Partak should be shot through the hip \u2013 a suggestion the crowd echoes and supports enthusiastically. This confrontation only devolves further into violence, as Jones himself begins to physically attack Partak:<\/p>\n

Jones<\/strong>: You want to leave tonight? Would you like to go tonight? How would you like to leave tonight? Just say you would like to. We got a path we\u2019ll send you through. Any path you wanna take? Do you want to leave tonight?!<\/em><\/p>\n

Partak<\/strong>: No\u2013<\/p>\n

Jones<\/strong>: Miserable goddamned person, look<\/em> at these people that you\u2019re draining dry, if you don\u2019t have any compassion on me, I\u2019ve lost my mother, God damn you!<\/p><\/blockquote>\n

The sound of Jones\u2019 laboured breathing through gritted teeth as he beats Partak is echoed as other congregants too participate in the physical beating. Partak attempts to bring hostilities to an end by providing what he believed to be a correct answer, as the situation demanded:<\/p>\n

Partak<\/strong>: I\u2019ll change and [unintelligible] I have a socialist consciousness.<\/p>\n

Jones<\/strong>: Why you gonna have a socialist consciousness?<\/p>\n

Partak<\/strong>: So I can help, uh\u2013<\/p>\n

Jones<\/strong>: Because you\u2019re scared to death.<\/p>\n

Voices in crowd<\/strong>: That\u2019s right!<\/p><\/blockquote>\n

Amongst the physical beatings, individuals within the crowd once again take the opportunity to lambast Partak, for wasting Jones\u2019 time, for being white, for being selfish, and for being an elitist. After a flurry of physical punishment, the confrontation is almost over as soon as it began. Partak explains to Jim he will try and work harder, and as the conversation moves forward Jones curtly dismisses him. Thus, Tom Partak\u2019s attempted suicide by cutlass has ended with a visceral public beating not only by members of the congregation, but by Jones himself \u2013 a peculiarity, considering in most other confrontations, Jones let others dirty their hands while he remained above the fray.<\/p>\n

It is likely that Jim\u2019s response to Partak \u2013 and the community\u2019s response in kind \u2013 was worsened by the deteriorating situation the Temple was rapidly finding itself in. The deaths of Lynetta Jones and Chris Lewis, the attempted escape of Thom Bogue and Brian Davis, the arrival of the Olivers, the withholding of the Temple\u2019s Social Security cheques, and the increasing pressures from defectors and the broader coalition of Concerned Relatives recast Partak\u2019s personal issues within a broader set of circumstances.<\/p>\n

Partak\u2019s attempted suicide wasn\u2019t only a personal decision, in Jones\u2019 eye, it was a condemnation of the entire apparatus Jonestown was built on. As Jones believed traitors and potential defectors lurked within the community, galvanised by the increasing pressures of the Temple\u2019s external opponents, Partak\u2019s actions became not the symptoms of a depressed individual: they were tantamount to anarchy and treason.<\/p>\n

1978.<\/u><\/p>\n

The documentary record of Tom Partak\u2019s final year remains spotty. Mentioned in Edith Roller\u2019s Journals between March and April of 1978, it is clear that Partak was still struggling with life in Jonestown. An entry for a Peoples Rally of 4 March 1978, reads \u201cTom Partak doesn\u2019t like the country. He was late for work, is defensive, is lapsing into bad habits. Put on Learning Crew.\u201d[11]<\/a> Roller\u2019s entry for the next Peoples Rally, 10 March, reveals the resurgence of Partak\u2019s depression:<\/p>\n

Rally \u2013 Tom Partak. Depressed. Nostalgic for San Francisco\u2026. Jim asks him if he wants to be dead. \u201cSometimes,\u201d he says. \u201cTonight?\u201d \u201cNo, not tonight.\u201d Jim ordered strict security on him.[12]<\/a><\/p><\/blockquote>\n

Three entries for April \u2013 6, 10, and 22 \u2013 suggest that things may have changed for Partak, to a degree. \u201cTom Partak gets extra candy. Better attitude,\u201d reads the first entry.[13]<\/a> \u201cJim said Tom Partak wanted to change his name to Tom Smith and he now wanted to stay here,\u201d reads the entry written a few days later.[14]<\/a> The entry for April 22 is even more surprising: \u201cPartak talked about castrating our children. Thanked Jim for bringing us over.\u201d[15]<\/a> Temple members often took new names to signify their commitment to the cause and their rebirth as a new individual, and talk of castrating children \u2013 although the context is unclear \u2013 was likely understood as a his demonstration of new-found commitment. Partak, it seems, was slowly learning to \u201cplay the game\u201d. If he wanted to leave Jonestown, he had to be trusted. This was a trust which likely would have never developed.<\/p>\n

At some point months after Partak\u2019s confrontations, it seems he wrote a short letter to Jim Jones:<\/p>\n

At one time a couple months ago you asked me if I could be trusted to go back to the States do a mission and I said honestly \u201cprobably not\u201d because I thought I might get off the plane and head for Illinois & my family, but since my Mom has passed away I don\u2019t have that desire much anymore and I feel I could be trusted to do the job. Other people who really love Jonestown should stay here and build it up and let me go back. I know you can think up a good plan of action and I believe I could carry it out. Respectfully, Tom Partak.[16]<\/a><\/p><\/blockquote>\n

To properly understand this letter, one must understand that Alice Marie Partak \u2013 Tom Partak\u2019s mother \u2013 did not pass away until 2009.[17]<\/a> Thus, it is clear that Jones \u2013 and likely many others \u2013 were involved in deceiving Partak about the death of his mother in order to try and quash his desire to return home. Partak\u2019s letter, however, demonstrates how he himself was still trying to leverage this information in a way that would not only appease Jim, but also open the possibility of his return to America. The facts surrounding the final months of Partak\u2019s life are made much more poignant in that a letter from Alice Marie also survives in the Temple\u2019s documentary record, dated June 6, 1978. The letter reads, in part, as follows:<\/p>\n

Dear Tom, we are having beautiful weather here\u2026 But enough about us. How are you doing? It is so long since we\u2019ve received a letter that we are naturally quite concerned. Especially since you promised to write: I even called Mattie and she said she hadn\u2019t heard either. Did you get my envelope with the sports news? \u2026 I\u2019m enclosing a $5- bill. Buy something for yourself. But, please let us hear from you. If I don\u2019t hear soon I will probably write to Jim Jones. Mattie says he is there too. Love, Mum + all.[18]<\/a><\/p><\/blockquote>\n

The documentary record, unfortunately, ends there, although other documents as yet undiscovered may survive still.<\/p>\n

\"\"<\/a>Tom Partak died with everyone else in Jonestown on November 18, 1978. Whether he voluntarily committed suicide \u2013 as he allegedly and unsuccessfully attempted a year earlier \u2013 or whether he was forced, we may never know. We do know, however, that Partak was an individual who, like many others, loved his mother and his family dearly. This love cost him his freedom within Jonestown, and he likely died believing that his mother had died before him. As for Alice Marie, she likely died not knowing the extent of her son\u2019s troubles in Jonestown, or that her letters to him were not received.<\/p>\n

Partak\u2019s remains were identified at Dover Air Force Base in December 1978 and transported to Joliet, Illinois, where his family buried him. One can\u2019t help but feel that in death, Partak\u2019s wish to be with his family was finally fulfilled.<\/p>\n

Epilogue.<\/u><\/p>\n

Partak\u2019s story tells us a lot about how individual experiences, desires, frailties, and hopes could be lost in the maelstrom of hysteria which swept through the Jonestown community periodically, culminating on November 18, 1978. A desire to return home \u2013 to see one\u2019s family \u2013 was interpreted as disloyalty, anarchy, elitism, and a threat to the very integrity of the community residing in Jonestown. There is a sense of sad irony in that the treatment Partak received for wanting to go home worked in a circular fashion to ensure his wish would not be granted: with all the bad press the Temple was receiving, the beating of a suicidal individual would have made for extremely poor optics. Jones and the Jonestown community leadership were aware of this, and they were particularly aware of how their internal practices looked to the outside world. This was addressed in a broader sense in a Memo from Dick Tropp to Jones, dated May, 1978, in which he asked:<\/p>\n

Do we create situations by our procedures and practices that make us vulnerable? The more \u2018secretive\u2019 we need to be, the more vulnerable we are to \u2018defectors.\u2019[19]<\/a><\/p><\/blockquote>\n

Whether Partak had truly been a vulnerability to the community in November 1977 is unknown. Only Partak knew if he would speak against the Temple upon his return \u2013 despite what he may have said in the volatile environment of a Peoples Rally. But the Temple\u2019s disciplinary procedures \u2013 which could, and did, on occasion devolve into violent episodes of mob justice \u2013 ensured that Partak was an even higher-risk in the Temple\u2019s eyes in a paradoxical fashion. Herein lies the problem of using fear as a motivator: it cannot guarantee the sort of change it expects. Partak\u2019s story seems testament to that fact. And as the Temple\u2019s situation deteriorated rapidly throughout 1978, fear became an increasingly prominent aspect of Jonestown\u2019s restorative and preventative justice system.<\/p>\n

The primary sources which survive Jonestown provide an unparalleled glimpse into the lives of the individuals who participated, lived, and worked within the Temple at varying points throughout its history. It is simultaneously one of the richest source bases for microsocial study available; and yet it is peppered with gaps. We may not know everything about Tom Partak \u2013 but we know enough from what has survived over the years to be able to confidently tell his story. With hundreds of audiotapes, thousands of documents, and a range of fantastic secondary scholarship at the disposal of Temple scholars today, I can\u2019t help but wonder who else\u2019s story we might be able to tell, provided we have enough fine-tooth combs and perseverance.<\/p>\n

Notes:<\/strong><\/p>\n

[1]<\/a> One example is in Julia Scheeres, A Thousand Lives: The Untold Story of Hope, Deception, and Survival in Jonestown<\/em> (Free Press, 2011), p. 123.<\/p>\n

[2]<\/a> Tom Smith [Partak] Personality Card, RYMUR 89-4286-DD-482, available at The Jonestown Institute: <\/em>\u00a0https:\/\/jonestown.sdsu.edu\/wp-content\/uploads\/2013\/10\/DD.pdf<\/a> The card notes a Learning Crew duration of seven weeks, off 1-1-78. Partak was likely put on the Crew around November 13, 1977.<\/p>\n

[3]<\/a> FBI Audiotape Q947-1 (Side B), transcript available at https:\/\/jonestown.sdsu.edu\/?page_id=122774<\/p>\n

[4]<\/a> Notes from Peoples Rally, December 20, 1977, RYMUR 89-4286, C-11-d-14-a \u2013 C-11-d-14i, available at The Jonestown Institute<\/em>: https:\/\/jonestown.sdsu.edu\/wp-content\/uploads\/2013\/10\/PeoplesRallies2.pdf<\/p>\n

[5]<\/a> Notes from Peoples Rally, December 20, 1977.<\/p>\n

[6]<\/a> FBI Audiotape Q933, available at: https:\/\/jonestown.sdsu.edu\/?page_id=27619<\/p>\n

[7]<\/a> Notes from Peoples Rally, December 21, 1977, RYMUR 89-4286, C-11-d-11a \u2013 C11-d-11e, available at The Jonestown Institute<\/em>: http:\/\/jonestown.sdsu.edu\/wp-content\/uploads\/2013\/10\/PeoplesRallies4.pdf<\/p>\n

[8]<\/a> Notes from Peoples Rally, December 25, 1977, RYMUR 89-4286, C-11-d-12, available at The Jonestown Institute<\/em>: http:\/\/jonestown.sdsu.edu\/wp-content\/uploads\/2013\/10\/PeoplesRallies3.pdf<\/p>\n

[9]<\/a> Transcript of Q948, available at https:\/\/jonestown.sdsu.edu\/?page_id=118318<\/p>\n

[10]<\/a> Transcript of FBI Audiotape Q938, available at: https:\/\/jonestown.sdsu.edu\/?page_id=118321<\/p>\n

[11]<\/a> Edith Roller Journals, 4 March 1978, The Jonestown Institute<\/em>, available at: https:\/\/jonestown.sdsu.edu\/?page_id=35694<\/p>\n

[12]<\/a> Edith Roller Journals, 10 March 1978, The Jonestown Institute, <\/em>available at: https:\/\/jonestown.sdsu.edu\/?page_id=35694<\/p>\n

[13]<\/a> Edith Roller Journals, 6 April, 1978, The Jonestown Institute, <\/em>available at: https:\/\/jonestown.sdsu.edu\/?page_id=35695<\/p>\n

[14]<\/a> Edith Roller Journals, 10 April, 1978, The Jonestown Institute,<\/em> available at: https:\/\/jonestown.sdsu.edu\/?page_id=35695<\/p>\n

[15]<\/a> Edith Roller Journals, 22 April, 1978, The Jonestown Institute, <\/em>available at: https:\/\/jonestown.sdsu.edu\/?page_id=35695<\/p>\n

[16]<\/a> Letters to Dad (Part 1), RYMUR 89-4286-N-1-A, 3a-3b, The Jonestown Institute, <\/em>available at: https:\/\/jonestown.sdsu.edu\/wp-content\/uploads\/2022\/03\/1-ff-enemies.pdf<\/p>\n

[17]<\/a> The obituary entry for Alice Marie Partak can be found at: https:\/\/www.geni.com\/people\/Alice-Partak\/6000000020269540828<\/p>\n

[18]<\/a> Letter to Tom from Mom & All, RYMUR 89-4286, EE-1-p-39, a-c, The Jonestown Institute, <\/em>available at: https:\/\/jonestown.sdsu.edu\/wp-content\/uploads\/2013\/10\/EE1-N-Z.pdf<\/p>\n

[19]<\/a> Memo from Dick Tropp, May 1978, RYMUR 89-4286-EE-1-T-64 \u2013 EE-1-T-65, The Jonestown Institute<\/em>, available at: http:\/\/jonestown.sdsu.edu\/wp-content\/uploads\/2013\/10\/04-DTropp5-11WhiteNite.pdf<\/p>\n","protected":false},"excerpt":{"rendered":"

(Connor Ashley Clayton holds an MA in Modern History from from The University of Warwick, and a PhD from Queen Mary University of London. He is a regular contributor to the jonestown report. His other articles in this edition are On Normalising the Study of Peoples Temple, and A Status Check \u2013 and A Clarion […]<\/p>\n","protected":false},"author":8,"featured_media":0,"parent":117881,"menu_order":3,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_acf_changed":false,"footnotes":""},"class_list":["post-117896","page","type-page","status-publish","hentry"],"acf":[],"_links":{"self":[{"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=\/wp\/v2\/pages\/117896","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=\/wp\/v2\/users\/8"}],"replies":[{"embeddable":true,"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=117896"}],"version-history":[{"count":21,"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=\/wp\/v2\/pages\/117896\/revisions"}],"predecessor-version":[{"id":131338,"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=\/wp\/v2\/pages\/117896\/revisions\/131338"}],"up":[{"embeddable":true,"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=\/wp\/v2\/pages\/117881"}],"wp:attachment":[{"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=117896"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}