Nine powerful stars
First and foremost, a large thank you to NetGalley, Jeff Guinn, and Simon & Schuster for providing me with a copy of this book, which allows me to provide you with an unbiased review.
My ongoing trek though the world of biographies would not have been complete without a comprehensive piece about an individual who is often misunderstood in history. Jeff Guinn has provided this with his stellar piece on Jim Jones and the winding road to Jonestown, site of the infamous cult mass suicide in 1978. Guinn focusses the rise and power of Jim Jones, exemplifying his ability to hoard power and hone his leadership skills while captivating a following of the common person. Armed with the power of the delivered word and absolute authority, Jones sought not only to create the Peoples Temple to serve the disadvantaged, but also to instil complete loyalty in a socialist hierarchy, as contradictory as that might sound. The attentive and patient reader will discover countless examples of Jones’ abilities as he becomes the textbook cult leader. (As it will surely rouse extensive debate, for the purposes of this review and my personal beliefs, I would define a ‘cult’ as an organisation premised on a certain type of beliefs, usually religious, whereby extrication is neither simple nor voluntary. I welcome those who wish to challenge me on this, though I do not bandy the word around for the fun of it!)
Raised in a highly dysfunctional home in Lynn, Indiana, Jones stuck out at school and could regularly be found making long-winded sermons alone in the woods or organising healing services for roadkill. This religious upbringing was fostered by his curiosity in the numerous evangelical Christian options around town, even though his parents were the only family not found at any Sunday services. By adulthood, with a young wife by his side, Jones continued to foster his preaching and healing skills, soon part of the revival tour around the state. His ultimate goal, to form his own church that would target lower-income individuals and trying to link up with established black churches in and around Indianapolis. With the Red Scare in full force, Jones sought to utilise some of the socialist ‘equality for all’ in his sermons, bringing hope to any who would grace the sanctuary. His message was less one of godliness, but of the need to integrate the races and help one another, all this in the late 1950s and into the 60s. Developing a strong base, Jones formed the Peoples Temple and rallied as many as would attend on a regular basis. Even at this early stage, Jones tried to create a sense of power and a hierarchy, where followers would rely on him to help them solve problems as long as they turn over all earthly possessions to the Temple. Guinn hints at a duplicity here, where Jones could completely overtake his followers, while remaining above the fray and living as he saw fit.
Always wanting more and seeing the lights of California, Jones turned his attention to Redwood Valley and the surrounding town of Ukiah, California. Situated between Los Angeles and San Francisco, Jones felt he could work effectively by integrating into a smaller community, yet still be able to pull followers from both major metropolitan areas. He was so effective in having his followers join him because of the impending nuclear holocaust that was sure to come from the Soviets, having recently been deterred during the Cuban Missile Crisis. (Yes, more duplicity, as he rallied to the Soviet-style collectivist notion of equality for all, yet chose to sit at the end of all!) Jones knew how to use the news to his advantage, demanding blind faith and complete trust that he had revelations about what the Peoples Temple ought to do. While Jones had to reestablish himself out West, many scouts and a strong advertising campaign in the less affluent neighbourhoods brought new recruits along with those who had heard of this captivating preacher. From there, Guinn explores many of the sexual encounters that Jones had (and sanctioned) within the Temple, citing the need to de-stress or share communally, though only within the confines of fellow Temple folk. Jones cemented a stronger sense of communal ownership by Temple faithful, going so far as to require all children born into the group be raised communally, where they would see parents only when Jones saw fit. Sex led to drugs and soon Jones relied on that to keep him going, all while his wife stood by and loyally tried to digest what was going on. Guinn explores sentiments of jealousy and angst, though Jones never sought to enter into polygamous marriages, choosing instead to share his body and time with at least two women regularly and others on an as needed basis. How could Jones profess these beliefs and hold firm to the reins of power? As Guinn explains, there was significant verbal and physical abuse administered, which would push straying members into line. Be it calling people out in sermons, browbeating in meetings, or blackmailing in private, Jones made sure that he held the upper hand to ensure obedience. If a member sought to leave the fold, Jones had pre-signed documentation or blank sheets that he could use and submit to the authorities, thereby pigeon-holing any who might make idle threats. Guinn offers numerous examples of the lengths to which Jones would go to command attention and total control over the lives of Temple members, from the new recruits to his own wife, seen as the second-in-command of the entire organisation. Using his prowess to rally the troops, Jones became a favourite of the political candidates in the Bay Area, helping to secure votes and rallying the electorate, though the expectation was a system of quid pro quo, usually forgotten after the ballots were counted.
Negative press haunted Jones and he began developing an escape plan from California, looking to the small and recently independent country of Guyana. The country appealed to Jones, as it held strong socialist views as well as significant area for agricultural cultivation; a heavenly commune for collectivist living. Jones soon laid the foundation for the Temple’s new home, aptly named Jonestown, which was isolated enough that government officials would not come knocking. Holding his followers in awe and paying for their travel, Jones brought hundreds down to the country in a series of trips, where they settled and the commune took shape, strengthening the idea of a cult, through geographic isolation, both from families and American authorities (Guyana had no extradition treaty with the United States). Legal actions were beginning in San Francisco courts by family members of those in the Peoples Temple, citing kidnapping or illicit seizure of property from members. This soon led to continued bad press, though only in those locations where the Temple had a footprint. This soon caused US Congressman Leo Ryan to organise a trip to investigate some of the concerns. Armed with scores of letters and members of the media, Ryan tried to explore the truthfulness of the Temple’s assertions that all were happily residing in Guyana. He found few issues and only a handful of members who wished to leave. Guinn uses the last few chapters to explore the US expedition to Guyana and the fallout as Jones saw his complete control slipping away. Stunning writing on Guinn’s part shows the lengths to which Jim Jones would go to hold complete control. The eventual mass suicide and assassination of the outsiders at the direction of the leader led to a body count of over 900, including Ryan himself. Jones and the entire Jonestown community soon became international headline news, having escaped much mention during their entire time in South America. The common (and erroneous) phrase that came out of those final hours in Jonestown remains “Don’t drink the Kool-Aid [actually Flavor Aid]”, which the reader will discover has lasted for decades since the event. All the same, the power Jones held over his followers is phenomenal and the reader will surely finish the book wondering as much as understanding his sway.
Was Jim Jones an evil man or simply one who allowed power to go to his head? Even Guinn does not have a definitive answer, but this biography is so detailed and well-paced that the reader will surely come away with their own opinions. Many books have been written about Jonestown and Jim Jones, though all seem to offer sensationalised accounts of events or are completely weighted to one side, forcing the curious reader to sit through diatribes or blatant vilification. Guinn has used much time and effort to offer a complete look at the man, interviewing those who are still alive (due to age and the obvious sacrifice in Guyana) as well as all the documents he could recover to tell the story. A feat that not many would have taken, Guinn uses his wonderful narrative to tell the dénouement as honestly as he can. Like the other biography of his that I have read, Guinn forges headlong into the tough topics and questions, emerging with answers that defy simple religious or cultish vilification, which offers the reader a much more comprehensive approach. I can now speak about Jonestown with greater authority and understand much of the life of Jim Jones and what led him to that fateful day on November 18, 1978. I would strongly encourage anyone with the patience to read such a detailed tome to digest all that Guinn has to offer, for he refuses to sermonise, preventing the the reader from, pardon the remark, “drinking the Kool-Aid”.
Kudos, Mr. Guinn for your stunning effort with this piece. This is a sensational delivery of what has to be a very difficult topic. You have entertained, educated, and armed me for discussions about this and other cult groups, which seem to surround me as I forge ahead with more biographies.
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