{"id":30294,"date":"2013-07-25T15:46:09","date_gmt":"2013-07-25T15:46:09","guid":{"rendered":"http:\/\/alternativejonestown.com\/?page_id=30294"},"modified":"2025-02-19T13:47:56","modified_gmt":"2025-02-19T21:47:56","slug":"lisagor","status":"publish","type":"page","link":"https:\/\/jonestown.sdsu.edu\/?page_id=30294","title":{"rendered":"Jim Jones and Christine Miller:
An Analysis of Jonestown’s Final Struggle"},"content":{"rendered":"

(Timothy Lisagor may be reached at <\/i>timlisagor@gmail.com<\/a>. Another article on the \u201cDeath Tape\u201d in this edition of <\/i>the jonestown report is Revolutionary Suicide: A Rhetorical Examination of Jim Jones\u2019 \u201cDeath Tape.\u201d<\/a> More information on the Death Tape \u2013 including several transcripts and several analytical articles \u2013 appears here<\/a>. See specifically, Christine Miller: A Voice of Independence<\/a> and Christine Miller told me she was not afraid to die.<\/a><\/i><\/p>\n

Key: <\/b><\/p>\n

____ <\/b>Emphasis on the underlined word or words<\/p>\n

( ) <\/b>Elapsed time or reference to background noise<\/p>\n

> < <\/b>Increase or decrease in speed of speech for following words<\/p>\n

\u00ad<\/b>\u00af <\/b>Increase or decrease in inflection of following word<\/p>\n

::: <\/b>A drawn out sound<\/p>\n

hhh, <\/b>\u00d7hhh <\/b>Exhalation or inhalation of breath<\/p>\n

It is easier to consider Jonestown as something else, something foreign, easier to dismiss Peoples Temple as different. The draw of denial is strong, to believe that we are independent and could never be duped, fooled or manipulated. History is not this smug. People are swept up in groups, crowds, and mobs. People think collectively, and their logic overturned in favor of emotion. People want to belong. The wish is to will away the tragedy as anomalous, but the images are not as easily forgotten. The bodies prone, clumped together where, as a community, they died. In pictures, the jungle heat hangs like wet velvet over bodies that have fallen like matchsticks. As a community, they toiled on a scar carved in the South American rain forest. They became more than transplants from Peoples Temple in California; they worked hard to manifest an ideal, an ideal that was corrupted by its creator.<\/p>\n

Jim Jones founded Peoples Temple with seemingly noble principles. He supported racial equality during a time when many Americans were opposed to integration. These principles drew people to him, people who existed on the margins of society or who had grown antipathetic to established intolerance. These ideals obscured the troubled psychology of Jones, a man seemingly unable to resist the trappings of power and his own nefarious drives.<\/p>\n

Jim Jones is described as \u201ccharismatic\u201d and \u201cmanipulative,\u201d but these labels are applied without clear understanding of the strength of his speech; they are presented as an end to the discussion rather than areas to be explored. The word \u201ccharismatic\u201d is vague and evokes a sense of commanding charm, attraction, and gravity. Charisma is used to describe Jones without fully identifying what drew his followers to him. The adjective \u201cmanipulative\u201d is not defined either. How was Jones able to persuade his followers to have sex with him, to relinquish their property, and ultimately to commit suicide by drinking poison? To end with these descriptions disrespects the victims. Vague adjectives offer no understanding of the hold Jones had over his community.<\/p>\n

The charisma and manipulation of Jim Jones culminate in his final exhortation which begins shortly after Congressman Leo Ryan left Jonestown for the Port Kaituma airstrip along with his entourage of media, staffers, and members of the Concerned Relatives oppositional organization, along with 16 defectors. An announcement over the public address system directs everyone to gather at the pavilion. As recorded on the so-called \u201cDeath Tape<\/a>,\u201d Jones starts by inveighing against those who had come to investigate the settlement and providing but one option in response (Hall 280-287).<\/p>\n

Only one member of the Jonestown community speaks out at any length against him. Christine Miller presents alternatives to suicide, arguments contrary to the focus of Jones\u2019 commands. The exchange between Jim Jones and Christine Miller is crucial to comprehending the tragic events that followed. Christine represents the loudest voice opposed to Jones. Her opposition seemingly represents hope to those preparing to die. She does not convince the members that suicide is unnecessary, but if she had attracted others, momentum might have shifted and the catastrophe averted.<\/p>\n

From the beginning, Jones understands the constraints of time. Events are already underway which will implicate him in the murder of a US Congressman, and there will be repercussions.<\/p>\n

\n

Jones:<\/b> Of what\u2019s going to happen here in a matter of a few minutes, is that one of the few on that plane is gonna shoot the pilot. I know that. I didn\u2019t plan it, but I know it\u2019s gonna happen. They\u2019re gonna shoot that pilot, and down comes that plane into the jungle and we had better not have any of our children left when it\u2019s over, \u2018cause they\u2019ll parachute in here on us. I\u2019m telling you just as plain as I know how to tell you, I\u2019ve never lied to you… I never have lied to you. I know that\u2019s what\u2019s gonna happen, that\u2019s what he intends to do and he will do it. He\u2019ll do it. What\u2019s there being so bewildered with many, many pressures on my brain, seeing all these people behave so treasonous, it is just too much for me to put together, but, I now know what he was telling me and it\u2019ll happen. If the plane gets in the air even. So my opinion is that we be kind to children and be kind to seniors and take the potion like they used to take in ancient Greece, and step over quietly because we are not committing suicide. It\u2019s a revolutionary act. We can\u2019t go back. They won\u2019t leave us alone. They\u2019re now going back to tell more lies which means more congressmen. And there\u2019s no way, no way we can survive. Anybody … Anyone that has any dissenting opinion, please speak … Yes … You can have opportunity, but if their children are left we\u2019re gonna have them butchered. We can make a strike but we\u2019ll be striking against people that we don\u2019t want to strike against. And what we\u2019d like to get is the people who caused this stuff and some, there\u2019s some people here are prepared to know how to do that … go in town and get [former Jones lieutenant, now opposition leader] Timothy Stoen, but there\u2019s no plane, there\u2019s no plane, you can\u2019t catch a plane in time. He\u2019s responsible for it. He brought these people to us. He and Deanna Mertle [founder of Concerned Relatives]. But people in San Francisco will not, not be idle over this. And not take our death in vain, you know … Yes, Christine…<\/p>\n<\/blockquote>\n

This theme of persecution versus independence pervades the entire conversation. Paraphrasing from the Gospel of John, Jones says \u201cNo man takes my life from me, I lay my life down.\u201d He references ancient Greece to establish a precedent: it is comforting if others in history have made the same decision. He presents the consequences of not committing suicide: they will butcher the children of Jonestown. He describes suicide as a gift to the Temple\u2019s children. He calls the cyanide-laced Flavor-Aid a potion, a euphemism which connotes transformative powers rather than abrupt death.<\/p>\n

Jones\u2019 manner of speaking during this final exhortation is peculiar. He develops a problem with the sibilant \u201cS.\u201d Moreover, his \u201cS\u201d often morphs in to a combination of \u201cS\u201d and \u201cTH\u201d sounds. This trait was not always present and likely a result of his failing health and continued abuse of both depressants and stimulant drugs. Jones had been diagnosed with a lung disease, and it was also reported that he attempted to strike a balance using both amphetamines and opiates (Hall 243, 254). In early sermons, Jones is a commanding and imperious speaker. His speaks quickly but clearly enunciates his words. In this final address, he draws out his \u201cS\u201d sounds and often his words trail before achieving coherency. It is seemingly unintentional, but the effect is disarming. He no longer sounds commanding but rather seems exhausted and finished.<\/p>\n

But then, there\u2019s a question from Christine Miller. \u201cYes, Christine,\u201d he says.<\/p>\n

\n

Christine Miller: <\/b>Is it too late for <\/u>\u00adRussia?<\/u\/><\/p>\n<\/blockquote>\n

Jones has already invited \u201canyone that has any dissenting opinion, please speak,\u201d an attempt to convey an appreciation for those who feel differently. Christine Miller seizes this opportunity and uses Jones\u2019 own language to counter his argument. Peoples Temple had allied themselves with the Communist Party, and there existed a vague idea the community could emigrate and thrive under the aegis of the Soviet Union (Hall 249-250). Miller is using Jones\u2019 former plans to create an alternative to suicide. She is not defying Jones; she is presenting options. This is not a direct confrontation; it is a calm and logical discourse of alternatives. She speaks quickly and with an emphasis on Russia<\/b> to express her belief in an alternative, an alternative Jones had seemingly espoused. This is not her idea; it is his.<\/p>\n

Jones parries her argument by returning to his original thesis: we are a community, and as a community we are all complicit in the deaths that have occurred at the airstrip. There is no asylum for murderers.<\/p>\n

\n

\u00a0Jones:<\/b> Here\u2019s why it\u2019s too late for Russia. <\/u>They<\/u\/> kill:::<\/b>ed. they started to kill. That\u2019s why it makes it too late for Russia. Otherwise I\u2019d said, Russia, you bet your life. But it\u2019s too late. I can\u2019t control these people. They\u2019re out there::<\/b>. They\u2019ve gone with the guns and it\u2019s too \u00adlate. And once we kill anybody, at least … that\u2019s the way I\u2019ve always … I\u2019ve always put my lot with you::<\/b>. And when one of my people do something, it\u2019s me. … Understand, I don\u2019t have to take the blame for this, but I don\u2019t live that way. They said deliver up Ujara, who tried to get the man back here. Ujara, whose mother\u2019s been lying::<\/b> on him and lying::<\/b> on him and trying to break up this family and they\u2019ve all agreed to kill us by any means necessary. You think I\u2019m going to deliver them \u00ad<\/b>Ujara? Not on your life.<\/p>\n

Congregation: <\/b>(Collectively utters no-like phrases)<\/p>\n

Jones:<\/b> No.<\/p>\n<\/blockquote>\n

\u00a0Jones allies himself with the community, posing as a Christ-figure who assumes the sins of his people. He does not separate himself from the community even if he is not directly responsible for the murders. Similarly, Jones expects the community to assume this responsibility. As communists, they are all guilty for what has occurred beyond the gates of Jonestown.<\/p>\n

Jones emphasizes specific words in his response to Christine. He draws out the word killed <\/b>after emphasizing the word they<\/b>. He confuses the listeners, coaxing them to focus on dichotomous logic: others have done this to us, we are not at fault, yet we are all guilty. He draws out the word you <\/b>in the phrase \u201cput my lot with you\u201d furthering the promotion that he is part of the congregation, not simply its leader. If those who shot the defectors are guilty, then he is guilty; if he is guilty, then they all are guilty. He distances himself from the shooting while simultaneously connecting himself with the entire community. Assuming the role of Christ, he suffers for the sins, which others commit. He says \u201cit\u2019s too late\u201d and that he \u201ccan\u2019t control these people.\u201d<\/p>\n

Christine continues to press the idea of an emigration to Russia. She remains undeterred and insists that Jones address her suggestions before moving forward. Jones has an agenda, and her comments are causing him to stray from his intent, but they require a response, as she is presenting options that, as unlikely as it seems, might take hold in the pavilion.<\/p>\n

\n

\u00a0Jones:<\/b> Not going. I can\u2019t live that way. I cannot live that way. I\u2019ve lived for all and I\u2019ve died for all. …<\/p>\n

Crowd:<\/b> Applause<\/p>\n

Jones:<\/b> I\u2019ve been living on a <\/u>hope<\/u\/> for a long time, Christine, and I appreciate\u2013 You\u2019ve always been a very good (.5)<\/b> agitator. I like agitation (.5)<\/b> because you have to see two sides of one issue, two sides of the question. \u00d7<\/b>hhh<\/b> What\u2019s those people gonna get done::<\/b> once they get through::<\/b>? They make our life worse than hell, they\u2019ll make the Russians not accept us. When they get through lying… \u00d7<\/b>hh<\/b>They told so many <\/u>lies:::<\/b><\/u\/> between <\/u>there<\/u\/>::<\/b> and that <\/u>truck<\/u\/> that we are, we are done in as far as any other alternative.<\/p>\n

Christine:<\/b> Well, I say let\u2019s make an air- airlift to Russia, that\u2019s what I say. I::<\/b> don\u2019t think nothing is impossible<\/p>\n

Jones:<\/b> But how we gonna air…<\/p>\n

Christine<\/b>: <\/b>If you believe it.<\/p>\n

Jones: <\/b>How\u2019 re you going to air::<\/b>lift to Russia?<\/p>\n

Christine:<\/b> Why, I thought they said if we got in an emergency, they gave you a code to let them know.<\/p>\n

Jones:<\/b> ><\/b>No, they didn\u2019t. They gave us the code that they\u2019d let <\/u>us<\/u\/> know of an issue, not <\/u>us<\/u\/> create an issue for <\/u>them<\/u\/>. They said if we … if they saw the country coming down, they\u2019d agreed they\u2019d give us the code, they\u2019d give us a code. You can <\/u>check<\/u\/> on there and see if it\u2019s on the code. <\/u>Check<\/u\/> with Russia to see ><\/b>if they\u2019ll take us in immediately. Otherwise we die. I don\u2019t know what else you say to these people. <<\/b>But to me <\/u>death<\/u\/> is not … <\/u>death<\/u\/> is not a fearful thing, it\u2019s <\/u>living<\/u\/> that\u2019s treacherous…<\/p>\n<\/blockquote>\n

In the preceding exchange, Christine and Jones debate the possibility of escaping to Russia seeking the protection of the Communist Party. In his response to Christine, Jones is insidious. She is \u201ca very good agitator,\u201d he says, hoping to quell Christine\u2019s protest by complimenting her. Praise from the leader of the community surely resulted in feelings of pride and appreciation. Rather than directly deny Christine\u2019s claims, Jones validates her but continues to dismiss her argument. She is good, but her argument is flawed. He then reiterates the lack of alternatives. He claims that owing to the lies of defectors and the ensuing investigation, we must commit suicide. His offers nothing else.<\/p>\n

Christine is resolute and reminds him of what he has said in the past about a possible code. Jones then explicitly and through his emphasis on specific words, devises a step-by-step progression to their mass suicide. They would let Jonestown know, we cannot create a problem for them, check for a code, if a code does not exist, we must die. The ><\/b> represents a marked increase in Jones\u2019 rate of speech. He rushes through the phrase \u201cotherwise we die\u201d and then slows down as he attempts to confound his audience with the logic that death is good and living is treacherous. He rushes through this phrase to avoid a direct focus on the word death. He wants it said, but he does not want the audience to linger on the word.<\/p>\n

\n

Crowd:<\/b> Applause<\/p>\n

Jones:<\/b> I have never, never, never, never seen anything like this before in my life. I\u2019ve never seen people take the law … and do … in their own <\/u>hands<\/u\/>, and <\/u>provoke<\/u\/> us and try to purposely <\/u>agitate<\/u\/> and ><\/b>murder of children. There\u2019s::<\/b> no use, Christine, it\u2019s just not worth <\/u>living<\/u\/> like this (1.0)<\/b> not worth living like this.<\/p>\n

Christine:<\/b> <\/u>I<\/u\/> think that there were <\/u>too<\/u\/> few who left (1.0)<\/b> for <\/u>twelve<\/u\/> hundred people to give them their lives, for those <\/u>people<\/u\/> that left.<\/p>\n

Jones:<\/b> Do you know how many \u00ad<\/b>le:<\/b>ft?<\/p>\n

Christine:<\/b> \u00ad<\/b>Oooh, twenty <\/u>odd<\/u\/> … that\u2019s, that\u2019s small:::<\/b><\/p>\n

Jones:<\/b> … twenty-odd::<\/b>, twenty-odd:: <\/b><\/p>\n

Christine:<\/b> Compared to what\u2019s here.<\/p>\n

Jones:<\/b> … twenty-odd. But \u00adwhat\u2019s gonna happen when they don\u2019t leave::<\/b>. I hope that they could leave … but what\u2019s gonna happen when they don\u2019t leave?<\/p>\n

Christine:<\/b> You mean the people \u00adhere?<\/p>\n

Jones:<\/b> Yeah, what\u2019s gonna happen to us when they don\u2019t leave? When they get on the plane and the <\/u>plane<\/u\/> goes down:<\/b>?<\/p>\n

Christine:<\/b> I don\u2019t think it\u2019ll go down.<\/p>\n

Jones:<\/b> You don\u2019t think it\u2019ll go \u00addown?<\/p>\n

Crowd:<\/b> Yes it will…<\/p>\n<\/blockquote>\n

The preceding passage is notable for Jones\u2019 use of repetition. Throughout the exchange, Christine has been repeating the previous plans made by Jones concerning a possible trip to Russia. Jones now reiterates his murky logic and his denials of culpability. Jones repeats the phrase never<\/b> five times in describing the community\u2019s persecution. He has never<\/b> before seen people abuse the law in the manner that they provoked the Jonestown community and in the murder of their children. It is repetition preceding a bizarre leap in logic. He includes the phrase, \u201cmurder of children,\u201d a significant expansion of his argument: none of the children in Jonestown had yet been murdered. None would be murdered by forces outside of the community. He egregiously lies to further his proof of persecution. He repeats the word never<\/b> to emphasize the magnitude and exceptionality of the threat to Jonestown. This intrusion is unprecedented. Jones has referenced history throughout the address to the crowd, so this passage is key in promoting the idea of their precedent and the uniqueness of the response to their experiment.<\/p>\n

At the same time, his use of the word, agitate<\/b>, reveals a new shift. He uses it in describing the actions of the congressional visit. He has used this word before in describing Christine, that he likes Christine because she is an agitator. This repetition allies Christine with the interlopers who came to investigate. Christine is an agitator and, according to Jones, agitation is now provocative and unlawful. He excises Christine from the community by casting her with those who came to destroy Jonestown.<\/p>\n

Christine makes a logical connection between the few members that left compared to the people that remain in Jonestown. She bookends her statement with phrases concerning the small number of people who actually leave. She begins with \u201ctoo few who left\u201d and ends with \u201cfor those people that left.\u201d She reinforces her argument that only a small number defected by encapsulating her statement with these parameters. Her intonation increases on the words oooh<\/b> and odd<\/b> and draws out small<\/b>. She gives credence to the absurdity of mass suicide for only a small faction of people left the community. Her tone is welcoming and convincing as she tries to convince the community that their dream is still viable.<\/p>\n

Jones repeats her phrase twenty odd<\/b> three times, which subtly increases the number of defectors and overtly mocks Christine\u2019s language. Twenty odd<\/b> now becomes twenty odd<\/b>, twenty odd<\/b>, twenty odd<\/b>, which appears a larger number. Jones then repeats the word leave<\/b> four times in reference to the defectors. He places emphasis on those who left and restates they only made it as far as the airstrip. They left Jonestown, and they will die. Leaving Jonestown is not an option. We cannot fly away, so we must die. Christine and Jones then repeat the same phrase \u201cdon\u2019t think it\u2019ll go down.\u201d Jones repeats her assertion in a slightly mocking tone. His intonation increases on the word down<\/b> to turn her assertion into a question. He invites an answer by sardonically twisting her statement.<\/p>\n

\n

Jones:<\/b> I wish I could tell you you were right, but I\u2019m right. There\u2019s one man there, \u00d7hh <\/b>who blames:::<\/b>, and rightfully <\/u>so<\/u\/>, Debbie Blakey, for the murder, for the murder of his mother and he\u2019ll sh… \u00ad<\/b>he\u2019ll <\/u>stop<\/u\/> that pilot by any means necessary. (2.0)<\/b> He\u2019ll do it. \u00ad<\/b>That plane will come out of the air. There\u2019s no way you can fly a plane without a pilot.<\/p>\n

Christine:<\/b> I wasn\u2019t speaking about <\/u>that<\/u\/> plane. I was speaking about the <\/u>plane<\/u\/> for us to go to Russia.<\/p>\n

Jones:<\/b> How do (3.0)<\/b><\/p>\n

(Incoherent shouts from crowd) <\/b><\/p>\n

Jones:<\/b> To Rus ::: <\/b>sia? \u00d7<\/b>hh <\/b>Do you think Russia\u2019s gonna want .. no they\u2019re not gonna it, it, it, it, it Do you think Russia\u2019s gonna <\/u>want<\/u\/> us with all this stigma? (2.0) <\/b>We had really had some value, but now we don\u2019t have any value.<\/p>\n

Christine:<\/b> <\/u>Well<\/u\/>, I don\u2019t see it like that. \u00ad<\/b>I mean, I feel like \u00af<\/b>as long as there\u2019s life, there\u2019s hope. That\u2019s <\/u>my<\/u\/> faith.<\/p>\n

Jones:<\/b> \u00d7<\/b>hhh <\/b>Well, someday everybody dies:::<\/b>, someplace that hope runs out. \u2018cause everybody dies:::<\/b>.<\/p>\n

Crowd:<\/b> Right, right.<\/p>\n

Jones:<\/b> \u00ad<\/b>I haven\u2019t seen anybody yet that didn\u2019t die::<\/b>. And I\u2019d like to <\/u>choose<\/u\/> my own kind of <\/u>death<\/u\/> for a change. I\u2019m tired of being tormented to hell::<\/b>, that\u2019s what I\u2019m tired of.<\/p>\n

Crowd:<\/b> Right, right.<\/p>\n

Jones:<\/b> <\/u>Tired of it<\/u\/>.<\/p>\n

Crowd:<\/b> Applause<\/p>\n<\/blockquote>\n

Jones continues explaining his decision to the crowd regardless of Christine\u2019s objections. He informs the assembled community about the fate of the plane intended for Leo Ryan, the reporters, and defectors. Jones slips a bit in his description of the events occurring at the airstrip. He has formerly disavowed responsibility for the attack, but here he suggests a more direct knowledge. He refers to one of the attackers specifically and begins to claim that he will Sh- <\/b>oot the pilot. He stops before he utters the -oot and replaces his phrase with \u201cstop that pilot by any means necessary.\u201d He has said earlier that he was aware that the shooting would occur, but was vague about the plans. This is subtle, but by referring to the shooter specifically, it becomes harder for him to logically disassociate himself from the planning of this attack.<\/p>\n

Nevertheless, he chooses softer language \u2013 stop<\/b> rather than shoot<\/b> \u2013 to distance himself from the shooting. He wants the community to know that although he is not responsible, they all must die to atone for the actions of a few. He poses as lordly and gracious by claiming innocence while simultaneously accepting responsibility. He did not commit this act, but his people did; therefore he is, as they are, responsible.<\/p>\n

Christine is defiant, and the emphasis on her words indicates her willingness to counter Jones\u2019 argument. She emphasizes the word that <\/b>to firmly assert her independence. She is quick to return the argument to Russia. It seems that Christine is not terribly concerned with the attack on the airstrip. She understands Jones\u2019 intent and struggles to find an alternative. This differs from Jones as he presents the attack at the airstrip as pivotal for the mass suicide. In this manner, Christine attacks his goal by dismissing his reasoning as unimportant. Jones\u2019 main argument for suicide rests on his belief in communal culpability; Christine is not even giving the argument credence. She acknowledges the need to leave but presents options against death.<\/p>\n

Jones stammers in his response to Christine. He stumbles over the word it <\/b>five times before regaining composure. Although unintelligible, the crowd is strong in its support of Jones and derisive in their response to Christine. With the crowd solidly behind him, Jones makes a definitive statement on the possibility of emigrating to Russia. He claims that after the murder of the congressman and others on the Port Kaituma airstrip, they will not be welcome in Russia.<\/p>\n

After definitively ending the argument about Russia, both Christine and Jones regroup and promote contrary vague philosophical beliefs. Christine states that \u201cas long as there\u2019s life, there\u2019s hope\u201d and emphasizes the word my<\/b> in acknowledging her faith. This is a misstep. By emphasizing the word my<\/b>, Christine alienates herself from Jones and the rest of the congregation. Christine is fiercely independent, and she speaks too quickly and defiantly. She needs some in the crowd to support her, but her independence makes this difficult.<\/p>\n

The crowd has fully sided with Jones. Christine, unfortunately, speaks only for herself. Laura Johnston Kohl, a member of Peoples Temple, corroborates this assessment. She writes that Jones \u201cknew who the most popular \/powerful people were \u2013 and he would have responded a different way to one of them on the last day.\u201d Kohl states that Jones was never threatened by new ideas; \u201che knew as we all did, that he was the final decision-maker.\u201d Christine Miller is described by Kohl as \u201csomewhat abrasive\u201d and she \u201cdid not have the emotional support of a lot of other residents.\u201d Christine is not wrong, but unfortunately she is not popular. Secure in his position and ideas, he continues to discount Christine\u2019s alternatives.<\/p>\n

Jones capitalizes on this point. He claims the obvious \u2013 that \u201ceverybody dies\u201d \u2013 and that hope is gone. The crowd assents, and he continues. He states again that everyone dies and posits that he would like to choose his own death. He then repeats the phrase \u201ctired of\u201d twice and speaks it a third time with conviction once the crowd responds favorably.<\/p>\n

\n

Jones:<\/b> Tired of people\u2019s lives in my ><\/b>hands and I certainly don\u2019t want your life in my hands and I\u2019m going to tell you, Christine, without me, (.5) <\/b>life has no meaning\u2013<\/p>\n

(Crowd cheers)<\/b><\/p>\n

Jones:<\/b> I\u2019m the best friend you\u2019ll <\/u>ever<\/u\/> have:<\/b>. And once, once I have to <\/u>pay:<\/b><\/u\/> I\u2019m <\/u>standing<\/u\/> with Ujara, I\u2019m <\/u>standing<\/u\/> with those people. (1.0) <\/b>They\u2019re part of me::<\/b>. I could detach myself ><\/b> my attorney says detach myself <<\/b> no, no, no, no, no, no I\u2019d never detach myself from any of your troubles. I\u2019ve always <\/u>taken<\/u\/> your troubles <\/u>right<\/u\/> on my shoulders and I\u2019m not gonna change that now::<\/b>. It\u2019s <\/u>too<\/u\/> late. I\u2019ve been running <\/u>too long<\/u\/>. Not gonna change now::<\/b>.<\/p>\n

(Crowd applauds) <\/b><\/p>\n

Jones:<\/b> ><\/b>Maybe the next time you\u2019ll get to go to Russia (.5)<\/b> the next time \u2018round (1)<\/b> \u00d7<\/b>hh<\/b>This is, ><\/b>what I\u2019m talking about to now is in the dispensation of judgment. This is the revolutionary su, sui … this is revolutionary suicide council, (.5) <\/b>I\u2019m not talking about self, self-destruction. (1)<\/b> I\u2019m talking about what, we have no other road::<\/b>. I will take your call::<\/b>. We will put it to the <\/u>Russians<\/u\/>, and I can tell you the answer now::<\/b>, ><\/b>because I\u2019m a prophet.<\/p>\n

(Crowd assents)<\/b><\/p>\n

Jones:<\/b> Call the Russians and tell them and see if they\u2019ll take us.<\/p>\n

Christine:<\/b> \u00ad<\/b>Not that I\u2019m afraid to die::<\/b> …<\/p>\n

Jones:<\/b> I don\u2019t think you are … .<\/p>\n

Christine:<\/b> By no means::<\/b><\/p>\n

Jones:<\/b> I don\u2019t think you are …<\/p>\n

Christine:<\/b> <\/u>But, uh,<\/u\/> I look at all the <\/u>babies<\/u\/> and I <\/u>think<\/u\/> they deserve to live: <\/b><\/p>\n

Jones:<\/b> I agree …<\/p>\n

Christine:<\/b> You know …<\/p>\n

Jones:<\/b> ><\/b>But also they deserve … what\u2019s <\/u>more<\/u\/> they deserve peace: <\/b><\/p>\n

(Crowd cheers)<\/b>.<\/p>\n

Christine:<\/b> We <\/u>all<\/u\/> came here for <\/u>peace<\/u\/>.<\/p>\n

Jones:<\/b> And we, have we had <\/u>\u00adit<\/u\/>?<\/p>\n

(Crowd says no) <\/b><\/p>\n

Christine: <\/b><\/u>No<\/u\/>.<\/p>\n<\/blockquote>\n

Jones slips a statement that is quite personal and likely telling of his mental state that day. He is initially tired of being tormented, presumably by the investigators from America. He then states that he is \u201ctired of peoples lives in my hands\u201d which reveals his total exhaustion at having the entire community contingent on his leadership. He reasserts his position quickly admonishing Christine that life without him has no meaning. He enunciates the word ever <\/b>to express the veracity of this claim. He continues to stress specific words highlighting his presentation as a martyr. He is not responsible for the attacks, but he is standing<\/b> with his community even against the advice of his attorney. His speech slows as he repeats the word no<\/b> six times. Again Jones is using repetition to establish his conviction.<\/p>\n

He offers no other option. It is too<\/b> late and he says \u201che\u2019s been running too<\/b> long.\u201d He slips again to a more personal admission; he is too exhausted to continue. The crowd applauds and Jones begins to reference the supernatural. He makes his first mention of reincarnation, stating that Christine may be able to get to Russia \u201cthe next time around.\u201d The concept of reincarnation is used to allay the fears of death that may be present in the congregation. Reincarnation means another life, possibly better than the life lived here. He talks of Russia and reincarnation to quell Christine\u2019s objections. He returns to her argument and agrees it may be a possibility, just not in this life. He then agrees to make a presumably phony call to inquire about the emigration plan. He undercuts this statement by referring to himself as a prophet. Jones accomplishes two things by linking the disparate concepts of Russia and prophecy. He allows Christine her objection and even offers to place the call for her. Simultaneously, he conveys her option as foolish for he already knows the outcome.<\/p>\n

Christine is now defensive and must ally herself with Jones and the congregation. She explains that her protests are not born of fear. She emphatically states that \u201cby no means\u201d is she \u201cafraid to die.\u201d She clarifies to Jones and the assembled that her protestations are not based on fear or self-preservation. She then appeals to the basic love the community has for its children. She emphasizes babies<\/b> in an attempt to remind the congregation what will actually result from their decision to commit suicide. Christine reminds the community that this act of revolutionary death involves the killing of children.<\/p>\n

Jones agrees with Christine that children deserve to live but then insidiously includes the phrase \u201cwhat\u2019s more<\/b>.\u201d He states that the children should live, but more importantly they deserve peace. Christine inadvertently assists Jones in his argument by claiming that they all have come here for peace. This statement allows Jones to counter with the phrase \u201chave we had it?\u201d The crowd responds no and even Christine must concede that they have not.<\/p>\n

\n

Jones:<\/b> I tried to give it to <\/u>you<\/u\/>. I\u2019ve laid down my life, practically, ><\/b>I\u2019ve practically <\/u>died<\/u\/> every <\/u>day to<\/u\/> give you peace \u00d7<\/b>hh<\/b>and you <\/u>still<\/u\/> not have any <\/u>peace<\/u\/>. ><\/b>You look better than I\u2019ve seen you in a long while, <<\/b> but \u00d7<\/b>hhh<\/b> it\u2019s still not the kind of <\/u>peace<\/u\/> that I want to give you. The <\/u>person\u2019s<\/u\/> a <\/u>fool<\/u\/> who continues to say::<\/b> that you\u2019re a winner:<\/b> when you\u2019re a loser:<\/b><\/p>\n

(Crowd responds) <\/b><\/p>\n

Jones:<\/b> (7)<\/b> Win <\/u>one<\/u\/>, lose <\/u>two<\/u\/>: <\/b>What? (5)<\/b> I didn\u2019t hear you, <\/u>ma\u2019am<\/u\/>, you have to speak up<\/p>\n

(6.0 inaudible response) <\/b><\/p>\n

Jones:<\/b> That\u2019s a sweet thought, who said that?<\/p>\n

(8.0 inaudible response)<\/b><\/p>\n

Jones:<\/b> Co.. <\/u>Come<\/u\/> on up and speak it again, \u00af<\/b>honey. <<\/b>Stand up and say it about (inaudible) love\u2026 \u00ad<\/b>is <\/u>taking<\/u\/> off (2.0) <\/b>no <\/u>plane<\/u\/> is \u00ad<\/b>taking off<\/p>\n

(3.0 sounds like music in background)<\/b><\/p>\n

Jones:<\/b> It\u2019s \u00ad<\/b>suicide. <\/u>They<\/u\/> have done it… <\/u>Stoen<\/u\/> has done it but ><\/b>somebody ought to live… somebody \u00d7<\/b>hh<\/b>can they talk… can they not talk to San Francisco ><\/b>to see that Stoen does not get by:<\/b> with this infamy,<\/p>\n

(Crowd responds)<\/b><\/p>\n

Jones:<\/b> \u2013with this infamy? He has <\/u>done<\/u\/> the thing he wanted to <\/u>do<\/u\/>, (2)<\/b> <<\/b>to have us destroyed.<\/p>\n

Christine:<\/b> When <\/u>you<\/u\/>, when <\/u>you<\/u\/>, when we destroy ourselves, we\u2019re \u00ad<\/b>defeated (1.5)<\/b> we let <\/u>them<\/u\/>, the enemy, defeat us.<\/p>\n

Jones:<\/b> Did you see, did you see \u201cI Live to Fight No More Forever\u201d?<\/p>\n

Christine:<\/b> <\/u>Yes<\/u\/>, \u00ad<\/b>I saw that.<\/p>\n

Jones:<\/b> Did you not have some sense of <\/u>pride<\/u\/> and <\/u>victory<\/u\/> in that man, \u00d7<\/b>hh<\/b> that he would not <\/u>subject<\/u\/> himself ><\/b>to the will and whim of people who tell that they are gonna come in whenever they <\/u>please<\/u\/>, <\/u>push<\/u\/> into our house, <\/u>come<\/u\/> when they please, ><\/b><\/u>take<\/u\/> who they want to, <\/u>talk<\/u\/> to who they want to… does this let \u00ad<\/b>living… <<\/b>that\u2019s not living to \u00af<\/b>me. That\u2019s not <\/u>freedom<\/u\/>. ><\/b>That\u2019s not the kind of <\/u>freedom<\/u\/> I \u00af<\/b>sought.<\/p>\n

Christine:<\/b> But I \u00ad<\/b>think where they made their \u00ad<\/b>mistake is when they stopped to \u00ad<\/b>rest. If they had gone <\/u>on<\/u\/>, they would have made <\/u>it<\/u\/>. But they <\/u>stopped<\/u\/> (.5)<\/b> to rest …<\/p>\n<\/blockquote>\n

Jones continues in this fashion, alternating between his plan for their suicide and complimenting Christine. He is keen to keep her grateful, and these compliments and accommodations effect civility and humble debate. Christine is emphatic but never agitated or overtly angry. Jones keeps her loyal, allowing her opinion to be heard and acknowledging that her view is important. Incorrect, but important. He is a bit obsequious in this section as he tries to elicit her favor. He likely recognizes that if he can get by Christine, the rest will have no objections. He continues preaching about peace and the community\u2019s burden, which he bears. He reminds them \u2013 as he has done so many times in the past \u2013 \u201cpractically died every day to give you peace.\u201d He preaches about his sacrifice and heaps on a compliment to Christine. He quickens his speech and slips it in between concepts of peace. He tells Christine that she looks better than he had seen her look in a long while. It is an odd compliment but a statement that might disrupt Christine\u2019s line of thinking. He is being kind to Christine but continues to assert his power.<\/p>\n

Jones remains in control. He is responsible for issuing peace to his followers; they cannot find it elsewhere. The remainder of the passage is a bit muddled as speakers away from the microphone are talking with Jones, but the tape does not record their voices. Jones concludes this passage by again blaming others for what has occurred. He blames Tim Stoen, the People Temple\u2019s former lawyer, and now chief antagonist. He enunciates that they<\/b> have done <\/b>this. He pauses, then slowly belabors his message: they<\/b> have destroyed us.<\/p>\n

Christine tries to regain momentum. She attempts to include the congregation in her protest. She begins her response twice with the phrase \u201cwhen you\u201d then rephrases her response \u201cwhen we.\u201d She states \u201cwhen we destroy ourselves, we\u2019re defeated.\u201d Christine tries to realign herself with the community, and by using we<\/b> acknowledges that they all can decide a different path. This collective assessment contrasts her former reference to \u201cmy faith.\u201d She also refutes Jones\u2019 claim that they<\/b> destroyed us<\/b>. She counters that the mass suicide would be self-destruction. This is in direct opposition to Jones\u2019 previous claim. He calls the act revolutionary suicide, a euphemism for their voluntary mass poisoning, but states clearly that he is \u201cnot talking about self destruction.\u201d<\/p>\n

\n

Jim McElvane<\/b>: It\u2019s over, (.5) <\/b>sister, it\u2019s over (1)<\/b> \u00ad<\/b>we\u2019ve <\/u>made<\/u\/> that <\/u>day<\/u\/> … we made a <\/u>beautiful<\/u\/> day (.5) <\/b>and let\u2019s make it a <\/u>beautiful day<\/u\/><\/p>\n

(Crowd cheers)<\/b><\/p>\n

Jim McElvane<\/b>: That\u2019s what I say.<\/p>\n

Jones:<\/b> We win::<\/b>, (.5)<\/b> we win when we go down. ><\/b>Tim Stoen has nobody else to <\/u>hate<\/u\/> (2)<\/b> He has nobody else to hate. (1.5) <\/b>\u00d7<\/b>hh<\/b>Then he\u2019ll des- <\/u>troy<\/u\/> himself. (2.5) <\/b>\u00d7<\/b>hh<\/b>I\u2019m speaking <\/u>here<\/u\/> <<\/b> <\/u>not<\/u\/> as the, uh, adminis::<\/b>trator, ><\/b>I\u2019m speaking as a <\/u>prophet<\/u\/> today… I wouldn\u2019t sit up in this <\/u>seat<\/u\/> and talk so <\/u>serious<\/u\/> ><\/b>if I did not know what I was talking about. Is there any way to call::<\/b> <\/u>back<\/u\/> (1)<\/b>the immense amount of damage ><\/b>that\u2019s going to be <\/u>done<\/u\/>? <\/u>But<\/u\/> I ><\/b>cannot separate myself from the <\/u>pain<\/u\/> of my people. And <\/u>you::<\/b><\/u\/> can\u2019t either, Christine, ><\/b>if you stop to think of it. You can\u2019t separate yourself. <<\/b>We\u2019ve walked <\/u>too:<\/b><\/u\/> long together.<\/p>\n

(Crowd: That\u2019s right) <\/b><\/p>\n

Christine:<\/b> I, I know <\/u>that<\/u\/>. (.5)<\/b> But I <\/u>still think<\/u\/>, as an <<\/b>individual, I have a <\/u>right<\/u\/> to …<\/p>\n

Jones:<\/b> You do::<\/b>, I\u2019m listening …<\/p>\n

Christine:<\/b> I <\/u>think<\/u\/>, what I <\/u>feel<\/u\/>, (.5)<\/b> and I think we <\/u>all::<\/b><\/u\/> have the <\/u>right<\/u\/> to our own:<\/b> destiny as individuals.<\/p>\n

Jones:<\/b> Right …<\/p>\n

Christine:<\/b> \u00d7<\/b>hh<\/b>And I think I have the <\/u>right<\/u\/> to choose:<\/b> mine and ><\/b>everybody else has the right to choose theirs:<\/b>.<\/p>\n

Jones:<\/b> Mm-hmm …<\/p>\n

Christine:<\/b> Mm-hmm.<\/p>\n

Jones:<\/b> Mm-hmmm. I\u2019m not criticizing, I\u2019m not (incoherent) <\/b><\/p>\n

(crowd shouts, inaudible)<\/b><\/p>\n

Jones: <\/b>… What\u2019s that?<\/p>\n

Unidentified Woman<\/b> (in background): She talks like she wants to leave us, well, she can go ahead … they\u2019re our individual lives, that\u2019s what you\u2019re saying.<\/p>\n

Christine:<\/b> That\u2019s right.<\/p>\n

Jones:<\/b> That\u2019s today, ><\/b>that\u2019s what twenty people said today with their lives.<\/p>\n

Christine:<\/b> I think that I <\/u>still<\/u\/> have the <\/u>right<\/u\/> <<\/b>to my own opinion.<\/p>\n

Jones:<\/b> I\u2019m not taking it from \u00af<\/b>you. <<\/b>I\u2019m not taking it from you.<\/p>\n

Jim McElvane<\/b>: \u00af<\/b>Christine, (2.0) <\/b>you\u2019re only standing here because \u00af<\/b><\/u>he<\/u\/> (.5)<\/b> was here (.5)<\/b> in the first place. ><\/b>So I don\u2019t know what you\u2019re talking about (.5)<\/b> ><\/b>having an individual \u00ad<\/b>life. Your life has been <\/u>extended to the day<\/u\/> that you\u2019re standing there (.5)<\/b> because of \u00af<\/b>him.<\/p>\n<\/blockquote>\n

Unlike the random shouting and applause, Jim McElvane speaks into the microphone to support Jim Jones. His first audible statements definitively end the possibility of alternatives. He states \u201cit\u2019s over, sister, it\u2019s over\u201d and ceases any possibility of objection. Another leader from the church has come forward and agreed with Jones. The rush is insurmountable as the crowd is inexorably pulled to the side of Jones and McElvane. He continues in Jones\u2019 rhetoric claiming the day will be beautiful<\/b>. Jones follows McElvane with an impassioned summation of his former arguments. He states \u201cwe win when we go down\u201d reiterating that their deaths are not defeats but a form of revolutionary suicide. He again blames Tim Stoen. Tim Stoen has done this, they have done this; Jones bears only the responsibility he has for his church. Once again, he claims he is not guilty, but they all must atone for the attacks. He again claims that he is a prophet, a supernatural emissary who knows the future. Lastly he invokes community. He cannot separate from his people, and, he concludes, neither can Christine.<\/p>\n

Christine responds with a terribly brave and honest argument. Her statement conveys the basic tenet of personal liberty and is distinctly opposed to Jones\u2019 communist philosophy. She claims that as individuals, she and the other members of Jonestown have the right to choose their own path. She initially asserts her own independence as separate, but she is quick to realign herself with the community. It is not her decision alone, but a decision that belongs to all members; it is their decision to make not to be made for them. This is not Christine\u2019s final argument, but it is her most important. She has dispensed with any reference to the day\u2019s events or supernatural belief and distilled the argument to the most fundamental concept: an individual should have the right to choose.<\/p>\n

However, Jim McElvane\u2019s response to Christine clarifies that she has lost momentum and any pull on the crowd. Most do not agree with her belief. They arrived in Jonestown as a community that does not espouse personal liberty. Christine owes her life to Jim Jones, McElvane says, and her life has been extended because of his protection. He furthers the faulty supernatural logic in his attempt to convince Christine and others that their lives are contingent on the grace of Jones. McElvane was countering Christine\u2019s sound logic with spurious faith; however, this was a faith held by the majority of those in attendance.<\/p>\n

\n

Jones:<\/b> Despite this, \u00ad<\/b>she has as much right to <\/u>speak<\/u\/> as anybody else, too. What did you say, Louvie::<\/b>? (3.0)<\/b> Only you will regret <\/u>that this<\/u\/> very day <<\/b>if you don\u2019t die: (1.5)<\/b>. You\u2019ll::<\/b> regret it ><\/b>if you don\u2019t … if you don\u2019t die. You\u2019ll regret it.<\/p>\n

Christine:<\/b> (few words inaudible) … A man who saved ><\/b>too many \u00ad<\/b>people::<\/b>?<\/p>\n

Jones:<\/b> I\u2019ve <\/u>saved::<\/b> them<\/u\/>, I <\/u>saved::<\/b> them<\/u\/> but I made my <\/u>example::<\/b><\/u\/>. I made my <\/u>confession::<\/b><\/u\/> I made my <\/u>manifestation<\/u\/> and the world was <\/u>ready<\/u\/> ><\/b>not ready for me. <\/u>Paul<\/u\/> said, \u201cI was a man born out of due season.\u201d I\u2019ve been born out of ><\/b>due season just like all we are \u00d7<\/b>hh<\/b> and the best <\/u>testimony<\/u\/> we can make is to <<\/b> \u00ad<\/b>leave this <\/u>God damn<\/u\/> world.<\/p>\n

(Crowd Cheers) <\/b><\/p>\n

Unidentified voice, likely Jones: <\/b>peace, peace.<\/p>\n

Unidentified Woman<\/b>: You must be \u00ad<\/b>scared::<\/b> to <\/u>die<\/u\/>.<\/p>\n

Christine:<\/b> I\u2019m not <\/u>talk<\/u\/>ing to her. Will you let, will you, <\/u>will<\/u\/> you let her or let me <\/u>talk<\/u\/>?<\/p>\n

Jones:<\/b> You talk. You\u2019re talking.<\/p>\n

Christine:<\/b> Would you make her <\/u>sit down<\/u\/> and let me talk while I\u2019m on the floor or \u00ad<\/b>let her talk?<\/p>\n

Jones:<\/b> … proper to tell your <\/u>leader<\/u\/> what to do. ><\/b>It really \u00ad<\/b>isn\u2019t.<\/p>\n

(Crowd talking, unintelligible)<\/b><\/p>\n

Jones:<\/b> I, I\u2019ve \u00ad<\/b>listened to you. You <\/u>asked<\/u\/> me about <\/u>Russia<\/u\/>. ><\/b>I\u2019m right now making a call to Russia. What <\/u>more<\/u\/> <<\/b>do you suggest?<\/p>\n

(2.5, Crowd talking, unintelligible)<\/b><\/p>\n

Jones: <\/b>I\u2019m \u00ad<\/b>listening to you.<\/p>\n

(3.5, Crowd talking, unintelligible)<\/b><\/p>\n

Jones: <\/b>If Russia gives me one \u00ad<\/b>slight ><\/b>bit of encouragement, <<\/b>I just now <\/u>instructed<\/u\/> her <<\/b>to go there and do that.<\/p>\n

Unidentified Woman<\/b>: You won\u2019t do no fuckin\u2019 good in Russia, God-damn it … (pause).<\/p>\n

Unidentified Man<\/b>: All right, now everybody hold it, we didn\u2019t come … hold it, hold it, hold it, hold it …<\/p>\n

Jones:<\/b> … much <<\/b>longer to <\/u>main<\/u\/>tain.<\/p>\n

Crowd:<\/b> That\u2019s right.<\/p>\n

Jones:<\/b> To lay down your \u00af<\/b>burdens, I\u2019m gonna <\/u>lay<\/u\/> down my \u00af<\/b>burdens, <<\/b>down by the riverside, ><\/b>should we lay them down here … inside of Guyana. ><\/b>\u00af<\/b>What\u2019s the difference? (5)<\/b> No \u00ad<\/b>man didn\u2019t take our \u00ad<\/b>lives, right now, ><\/b>he hadn\u2019t taken it, but when they start <\/u>parachuting<\/u\/> out of the air, they, they\u2019ll shoot some of our innocent \u00adbabies. ><\/b>I\u2019m not … I don\u2019t want to see this, Christine. <<\/b>They gotta <\/u>shoot<\/u\/> me::<\/b> to get through::<\/b> ><\/b>to some of these people. ><\/b>I\u2019m not letting it take Ujara. Can \u00ad<\/b>you let them take Ujara?<\/p>\n

Crowd:<\/b> No-no!<\/p>\n

Christine:<\/b> You wanna see John \u00ad<\/b>die?<\/p>\n

Jones:<\/b> What\u2019s that?<\/p>\n

Christine:<\/b> You mean you wanna see \u00ad<\/b>John, the little one, who\u2019s keep\u2013<\/p>\n

(Crowd responds, unintelligible) <\/b><\/p>\n

Jones:<\/b> I want to <\/u>keep<\/u\/>\u2013<\/p>\n

Crowd:<\/b> Loud background noises, unintelligible, very vocal, very agitated<\/p>\n

Jones:<\/b> I, I, <<\/b>peace, peace, peace, peace, peace, peace, peace.<\/p>\n

Unidentified Woman<\/b>: Christine, are you saying that you think he thinks more of them than other children here?<\/p>\n

Jones:<\/b> John, John…<\/p>\n

Unidentified Woman<\/b>: That\u2019s what you\u2019re saying\u2013<\/p>\n

Jones:<\/b> Do you actually, do you think I would put <\/u>John\u2019s<\/u\/> life ><\/b>above others? If I put John\u2019s life above others <<\/b>I wouldn\u2019t be standing with Ujara. I\u2019d send John out,, out, he could go out on the driveway \u00af<\/b>tonight.<\/p>\n

Christine:<\/b> (unintelligible beginning) <\/b>He\u2019s <\/u>young<\/u\/> … they\u2019re <\/u>young<\/u\/>.<\/p>\n

Jones:<\/b> I know:<\/b>, but he\u2019s no, he\u2019s no ><\/b>different to me than any of these children \u00ad<\/b>here:<\/b>. He\u2019s just <\/u>one<\/u\/> of my children. (2.0)<\/b> I don\u2019t <\/u>prefer<\/u\/> one above another. (2.0)<\/b> I don\u2019t prefer him above \u00ad<\/b>Ujara. I <\/u>can\u2019t<\/u\/> do that. ><\/b>I can\u2019t separate myself from your <\/u>actions<\/u\/> or his <\/u>actions<\/u\/>.<\/p>\n

Unidentified Woman<\/b>: No way.<\/p>\n

Jones:<\/b> If you\u2019d <\/u>done<\/u\/> something wrong, I\u2019d stand with you. ><\/b>If they wanted to come and get you they\u2019d have to take me:<\/b>.<\/p>\n

Unidentified Man<\/b>: Well, we\u2019re all ready to go. If you tell us we have to give our lives now, we\u2019re ready. I\u2019m pretty sure all the rest of sisters and brothers are with me.<\/p>\n

Jones:<\/b> For months I\u2019ve tried to keep this <\/u>thing<\/u\/> from \u00af<\/b>happening but I now see it\u2019s the will … it\u2019s the <\/u>will<\/u\/> of <\/u>Sovereign Being<\/u\/>:<\/b> that this happened to us. That <\/u>we<\/u\/> (.5)<\/b> lay down our lives in protest ><\/b>against what\u2019s been done. ><\/b>That we lay down our lives to <\/u>protest<\/u\/> in what\u2019s being done. (2.0)<\/b> The <\/u>criminality<\/u\/> of people, ><\/b>the cruelty of people. Who walked out of here today? (1.5)<\/b> Did you notice who walked out?<\/p>\n

(Crowd assents)<\/b><\/p>\n

Jones: <\/b>Mostly white people,<\/p>\n

(Crowd responds)<\/b><\/p>\n

Jones: <\/b>mostly white people <\/u>walked<\/u\/>. (4.0)<\/b> ><\/b>I\u2019m so grateful for the ones that didn\u2019t, those who <<\/b>knew who they are. There\u2019s, there\u2019s no <\/u>point<\/u\/> there\u2019s no <\/u>point<\/u\/> to this. We are <\/u>born<\/u\/> before our time. They won\u2019t <\/u>accept<\/u\/> us. And I don\u2019t think we should <\/u>sit<\/u\/> here and take any more <\/u>time<\/u\/> for our children to be endangered, ><\/b>for if they come after our children and we give them our children, <<\/b>then our children will suffer forever.<\/p>\n

Christine:<\/b> (Unintelligible opening) <\/b>different right here.<\/p>\n

Jones:<\/b> I have no quarrel with you coming up, I <\/u>like<\/u\/> you. I <\/u>personally<\/u\/> <<\/b>like you very much.<\/p>\n

Christine:<\/b> People get <\/u>hostile<\/u\/> when you \u00af<\/b>try to …<\/p>\n

Jones:<\/b> Oh well, some people do::<\/b>. But then … some people do. Put it that way. I\u2019m not hostile. (5.0)<\/b> You had to be honest and you <\/u>stayed<\/u\/>. ><\/b>If you\u2019d have wanted to run, you\u2019d have had to run with them because anybody coulda run today, they would have wanted to. I know you\u2019re not a runner (1.5)<\/b> and your life is precious to me:<\/b>. It\u2019s as <\/u>precious<\/u\/> as John\u2019s::<\/b>. And I don\u2019t … what I <\/u>do<\/u\/>, I <\/u>do<\/u\/> with <\/u>weight<\/u\/> and justice and judgment. (3.0)<\/b> I\u2019ve weighed it against <\/u>all::<\/b> evidence<\/u\/>.<\/p>\n

Christine:<\/b> ><\/b>And that\u2019s all I\u2019ve got to say.<\/p>\n<\/blockquote>\n

The preceding section resolves the climax of Christine\u2019s powerful assertion of free will. She claims personal liberty in a communist settlement fronted by an exhausted, delusional, and manipulative leader. Her arguments of personal liberty evaporate quickly when countered with the community\u2019s faith in Jones. Communally they believe in the miracles of Jones, they believe he is a prophet, and they believe in reincarnation. Jones senses the crowd supports him, and he speaks with more conviction. He allies himself with the apostle Paul claiming that he was born out of season. The world was not ready to receive the beauty of Jonestown, and the best testimony <\/b>is revolutionary suicide. His confidence is regained and he even violates a commandment by declaring that the community should \u201cleave this God-damn world.\u201d<\/p>\n

The crowd becomes more vocal in their denunciation of Christine. She responds to Jones but must also respond to the shouts of Temple members. She unintentionally supports Jones\u2019 authority in trying to parry the comments from the crowd. Rather than respond, she asks Jones to identify a speaker. She asks Jones to \u201clet her or let me talk.\u201d She asserts that Jones has the command, and he allows the speakers their turn. Although she is an individual, she must continue to ask Jones for permission to speak. She is angry, and she emphasizes words such as sit down<\/b>. Her anger is clearly directed at the comments of the crowd, which are not the civil protestations of Jones. She is respectful to Jones but curt in her answers to women in the crowd.<\/p>\n

Jones takes this opportunity to further alienate Christine. He has dispensed with compliments and chides Christine on the way she has spoken to him. He states that she is behaving improperly by attempting to tell him how to act. Christine was asking for an audience free from crowd interruptions, but Jones twists her request into a demand she makes of him. He then returns to her questions about Russia and expresses his exasperation with what he sees as a foolish request. He aligns the two questions to portray Christine as an agitator making incessant and unreasonable demands. He asks Christine \u201cwhat more do you suggest\u201d conveying his exasperation to the crowd that has become more involved, breaking in to these exchanges with unintelligible but angry outbursts. Jones assumes the role of an exasperated father who has exhausted all options to appease a child. Christine\u2019s request was foolish, but he entertained it for a bit. Now he is done.<\/p>\n

He continues his theme of persecution and community adherence but in a more metered and relaxed tone. He emphasizes specific words such as parachuting <\/b>to inform the assembled of the specifics of America\u2019s imminent retaliation. He increases his speed when he needs to convey the force of his conviction: \u201cI\u2019m not letting them take Ujara.\u201d He then changes his inflection to ask her if she would allow Ujara to be seized. The crowd responds no.<\/p>\n

Christine then appeals to Jones\u2019 love of John Stoen, the paternity of whom has been claimed by two men who are now desperate adversaries: Jim Jones and Tim Stoen. Christine asks Jones if he would be comfortable with the death of a child he considered his own son. The crowd answers before Jones can sufficiently respond. They are angry, and Jones eventually tries to settle the crowd by slowly chanting peace <\/b>seven times. He places himself within the community and claims that no one life is more valued than another. He then places himself as the community\u2019s protector, a protector that would stand with Christine if she had committed a crime. An unidentified man from the crowd summarizes the majority opinion stating that they are ready to die, and \u201cif you tell us we have to give our lives now, we\u2019re ready.\u201d<\/p>\n

Jones continues finalizing his belief in the necessity of suicide. He then consoles a broken Christine who complains about the hostility in the crowd. Again in the role of a father, Jones assuages her and states that he is not hostile. He draws out the word do<\/b>, which conveys a soothing sound like a parent to a child with hurt feelings. He validates Christine telling her that he likes her. He accepts her back into the community and expects her to die. Christine is beaten and responds meekly that she has said all she has to say.<\/p>\n

Christine is silent excepting three statements she makes to plead for the life of another member. She ends her final statement with \u201cand I appreciate you for everything.\u201d She is now thanking Jones for his service to Peoples Temple. She has relinquished her former protests and is prepared to die with her community, which she does.<\/p>\n

It is difficult to know whether Christine had any real chance in subverting Jim Jones and redirecting the community. She represented others in the community who did not want to die, but only three avoided mass suicide by slipping away undetected into the jungle. Christine represents more than herself when she speaks against Jones, but her independent personality belies her altruistic statements. She represents those who disagreed with his direction, but were too frightened to speak against him. Still, she does not want to give up. Unlike the defectors, Christine sees hope for Jonestown, whether it exists in America, Guyana, or the Soviet Union.<\/p>\n

The exchange between Christine Miller and Jim Jones manifests the pivotal role of language as it relates to identity and group membership. Both Christine and Jones use specific changes in speed, emphasis, and inflection to promote their view and undercut opposing arguments. Jones begins slowly and initially stumbles on Christine\u2019s defiance. He scrambles, possibly believing the crowd might side with reasoning that is sound and articulately stated. He may have felt paranoid after the congressman and defectors left the commune, afraid that all were ready to desert him. Others feeling similarly might accept Christine\u2019s logic and collectively defy their leader. The interspersed crowd response swells Jones\u2019 confidence as he identifies Christine as alienated in her defiance. Christine missteps and crafts her resistance as a personal struggle rather than a collective decision. She begins speaking for herself, and when she tries to enfold the crowd, it is too late. Members in the community take umbrage to this assertion and associate her with those who defected.<\/p>\n

This was not a sudden decision. The crowd has faith in their prophet and faith in reincarnation. Christine\u2019s resistance is viewed as cowardice and apostasy. This faith obscures the concern and care Christine has for members in her community. She is working to spare their lives from a senseless demand by a leader whose belief in communism extends to his culpability. He wants the community to share his responsibility and to die for the failure of Jonestown. It is a daunting task to counter the faith of approximately 1000 individuals who remain deaf to logic of personal responsibility based on the unpopularity of the speaker. She tried to save the lives of her community by bravely speaking against their delusional and violent leader. Christine elected to die with her community, but her independence reflects her personal convictions and a willingness to challenge what is fundamentally wrong but accepted.<\/p>\n

Bibliography <\/b><\/p>\n

\n

Hall, John R. Gone From the Promised Land: Jonestown in American Cultural History<\/i>. New Brunswick: Transaction Books, 1987.<\/p>\n

Jonestown: The Life and Death of Peoples Temple<\/i>. Dir. Stanley Nelson, Firelight Media Inc., 2006<\/p>\n

Jones, Jim. Address. Death Tape<\/a>. Jonestown, Guyana. 18 Nov. 1978.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

(Timothy Lisagor may be reached at timlisagor@gmail.com. Another article on the \u201cDeath Tape\u201d in this edition of the jonestown report is Revolutionary Suicide: A Rhetorical Examination of Jim Jones\u2019 \u201cDeath Tape.\u201d More information on the Death Tape \u2013 including several transcripts and several analytical articles \u2013 appears here. See specifically, Christine Miller: A Voice of […]<\/p>\n","protected":false},"author":6,"featured_media":0,"parent":30363,"menu_order":10,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_acf_changed":false,"footnotes":""},"class_list":["post-30294","page","type-page","status-publish","hentry"],"acf":[],"_links":{"self":[{"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=\/wp\/v2\/pages\/30294","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\/6"}],"replies":[{"embeddable":true,"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=30294"}],"version-history":[{"count":29,"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=\/wp\/v2\/pages\/30294\/revisions"}],"predecessor-version":[{"id":129655,"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=\/wp\/v2\/pages\/30294\/revisions\/129655"}],"up":[{"embeddable":true,"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=\/wp\/v2\/pages\/30363"}],"wp:attachment":[{"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=30294"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}