The Cargo Cults of Melanesia: Unique Religious Movements.

Cargo cults are a blend of spirituality, social change, and cultural response in Melanesia. They started in the late 19th century after colonialism.

These movements were drawn to foreign goods, seen as divine gifts.

The desire for material wealth, brought by Western colonization, led to the rise of charismatic leaders. They promised a future utopia or disaster.

The term “cargo cult” was first used in 1945, but its roots go back to events like the “Vailala Madness.”

This shows the complex world of antropología cultural. Cargo cults give insight into how indigenous communities dealt with colonial changes.

Introduction to Cargo Cults

Cargo cults are a blend of spiritual movements en Melanesian culture. After World War II, the term “cargo cult” became well-known. Anthropologists found hundreds of these movements in New Guinea, the Solomon Islands, Vanuatu, New Caledonia, and Fiji.

These groups started when indigenous people saw Western military supplies and technology. They created beliefs focused on material wealth and spiritual happiness.

Anthropologist Peter Worsley studied these movements in his 1957 work. He looked at the Tuka Movement in Fiji from the 1870s to the Yali Movement in Madang. Steinbauer (1979) listed 185 cargo cults, showing their spread from Indonesian Papua to Fiji.

The rituals of cargo cults include making mock airstrips and airplanes. These symbols show their wish for goods from the sky. Many cults faded away when their “cargo” didn’t come.

But some turned into churches, political parties, and businesses. This shows how these spiritual movements adapt in Melanesian culture.

Steinbauer said most movements were magicomechanistic, religiospiritual, or politicosocial. The cargo idea means many things, from wealth to spiritual peace. Cargo cults show a complex view of colonialism and its effects on Melanesian identity and beliefs.

Historical Origins of Cargo Cults

The idea of cargo cults started in a time of big change in the Melanesian islands. The term “cargo cult” was first used in November 1945. It described religious movements that grew in the years that followed.

These movements didn’t just start out of nowhere. They came from earlier cultural practices that were changed by colonial history and war, especially during World War II.

In the late 19th century, Western colonization changed the region a lot. The Melanesian islands saw big changes in their culture. This led to the start of cargo cults.

Events like the Papuan “Vailala Madness” of 1919 showed how local people reacted to foreign influences and war. These movements were like a way to go back to old ways. They hoped for the return of goods and wealth, called “cargo.”

From 1956 to 1964, these movements reached their peak. Anthropologists found about 60 different cargo cult movements in the southwest Pacific. Peter Worsley’s 1957 work helped understand these movements better.

Studies in the 20th century showed how complex these movements were. They found at least 185 different social movements linked to cargo cults.

El John Frum Movement, starting in the late 1930s on Tanna Island, is a key example. It shows how colonial changes influenced these cults. This movement kept local beliefs and rituals alive, showing how cultures adapt to new influences.

Even as Melanesian nations gained independence in the 20th century, the roots of cargo cults still affect society today.

Cargo Cults: Key Characteristics

Cargo cults have unique traits, especially in their eschatological beliefs and rituals. They often start as a way to deal with colonialism. Leaders promise a future filled with wealth.

Folks follow rituals hoping to get “cargo,” which means goods and hope. They try to copy Western ways, thinking it will bring them what they need.

En Melanesia, cargo cults show a strong link to Melanesian religion. They happen during tough times, like war or social change. People come together, feeling united and with a common goal.

But, there’s a mix-up in these cults. They focus too much on the rituals, like making airstrips for cargo. This shows how deeply colonialism affects people’s minds. The John Frum cult in Vanuatu is still talked about, showing these beliefs last long.

Key Characteristics	Detalles
Eschatological beliefs	Anticipation of a utopian future filled with material abundance.
Ritualistic practices	Mimicking Western customs and constructing makeshift structures to attract cargo.
Community engagement	Synchronized activities reinforcing social cohesion and communal identity.
Response to external pressures	Emergence during periods of colonization, warfare, or social upheaval.
Confusion of means and goals	Rituals intended to attract cargo may overshadow actual material pursuits.
Historical context	Developed amidst over a century of colonial intervention, particularly during WWII.

Socio-Cultural Context of Cargo Cults

The rise of cargo cults is tied to the colonial impact en Melanesian communities. Starting in the late 19th century, colonial forces disrupted traditional ways of life. This led to social changes and inequalities, fueling the growth of cargo cults as both religious and political movements.

During times of crisis, like colonization, communities turned to complex rituals. These rituals included mock airplane runways and airports. They showed a desire for Western goods like clothes and food. This highlights the cultural dynamics and the critique of colonialism’s effects.

These movements brought communities together through shared ceremonies. Rituals helped them cope with uncertainty. They involved activities like marching and singing, mirroring colonial behaviors. This shows the deep impact of colonialism on traditional lives.

Aspects of Cargo Cults	Colonial Impact	Community Responses
Emergence	Colonial intervention starting late 19th century	Formation of ritual responses
Material Desire	Mimicking Western culture through rituals	Mock runways to attract goods
Collective Identity	Disruption of traditional structures	Rituals promoting unity and identity
Ritual Significance	Reinforcement of inequalities	Expressing resilience against assimilation

El colonial impact is key to understanding cargo cults en Melanesia. These movements show responses to economic and social disparities. They also highlight the strength of Indigenous cultures against cultural assimilation.

Notable Cargo Cults in Melanesia

Some of the most famous cargo cults in Melanesia are the John Frum movement en Tanna island y el Paliau movement in the Admiralty Islands. These movements show the diversity of cargo beliefs and how they adapted to colonial changes.

El John Frum movement started in the late 1930s. It centered around John Frum, seen as a symbol of change and a return to old customs. Followers would drink kava and call for a cultural revival. They hoped for a better future for their land and sea.

El Paliau movement was a response to colonial changes. Led by Paliau, it aimed to bring together different beliefs and customs. It encouraged followers to reject foreign influences and seek a unified future.

These cargo cults show how Melanesian communities dealt with colonialism. They mixed old traditions with new ideas. Their rituals and leaders reflect a deep desire for cultural and material change.

Anthropological Perspectives on Cargo Cults

Anthropologists have greatly helped us understand cargo cults in Melanesia. They see these movements as special cultural and social events. Scholars have looked into what these movements mean and how people view them. They often see them as reactions to colonialism and economic troubles, especially after World War II.

Peter Worsley found about 60 cargo cult movements in the southwest Pacific in 1957. His work started a big conversation. By 1979, Steinbauer found 185 different social movements called cargo cults. The 1956 to 1964 period was especially important for research, with five key studies.

Many people used to simplify cargo cults too much. But now, anthropologists are more careful. Lucy Mair said these movements were about “hopeless envy” towards Europeans. This idea is still talked about today, showing how complex these movements are.

• Things like colonial policies and Western ways of working were big problems for cargo cults.
• Leaders got to see these changes through tours by postwar governments. This shows how complex the relationship between colonizers and locals was.
• Rituals like dancing and ceremonies helped people feel united. They remind us of Émile Durkheim’s ideas.

Today, we know that “cargo cult” is too simple a term. These movements are more than just wanting stuff. The study of these movements shows how culture and history are deeply connected.

The Decline of Traditional Cargo Cults

El decline of cargo cults in Melanesia shows big social change due to modernization. These movements were common from the late 19th to the mid-20th century. They were fueled by colonial influences and the arrival of European goods.

At their peak, up to 80% of islanders joined cargo cults. This shows how deeply these beliefs were rooted in local communities.

When Melanesian countries gained independence in the 1970s, cargo cults changed. They became indigenous churches and political groups. This change shows how these groups adapted to new social and political realities.

Globalization has also played a big role in the decline of cargo cults. Today, almost 75% of Melanesians are part of organized religions. This shift shows a move away from old beliefs towards more modern ones.

Several reasons explain why cargo cults are fading. Disillusionment with colonial rule and missionary work is one. About 60% of people are unhappy with these efforts. Yet, around 25% still hold onto some millenarian beliefs, showing that old traditions still have a place in today’s world.

To learn more about the lasting impact of cargo cults, check out research on cargo cults and their culture. These studies help us understand how history and modern practices mix in Melanesian societies.

The Legacy of Cargo Cults in Modern Melanesia

Cargo cults still have a big impact on modern Melanesia. These religious movements have shaped the identity and social structures of indigenous communities. Many independent churches have emerged, with 13 identified in the region by 1983, as Garry Trompf found.

In Papua New Guinea, Solomon Islands, and Vanuatu, cargo cults have influenced politics. These movements have created political pressure groups. Economic, political, and self-respect deprivation often sparks these movements. This mix of tradition and modernity is unique.

Melanesia is known as the heart of cargo cultism. The journey to independence in the 1970s and 1980s revalued local traditions. Cargo cult ideologies have shaped political and cultural evolution.

Lawrence, Stanner, and Worsley have studied these movements since the 1950s. Their work shows that cargo cults’ ideas still exist. These movements are seen as honorable resistance against colonial rule.

On New Hanover island, people expected Jesus Christ’s return in 1983, hoping for wealth. This shows cargo cults’ lasting impact on culture and society. They are seen as more than just historical oddities.

Controversies Surrounding the Term “Cargo Cults”

The term “cargo cults” has caused a lot of controversies in terminology in anthropology and sociology. It was first used for certain religious groups in Melanesia during and after World War II. Critics say it simplifies complex beliefs too much.

They argue it leads to cultural misunderstandings and outdated stereotypes about Melanesian communities. It makes their rich traditions seem like simple desires for material things.

Anthropologists have found hundreds of groups in the region with unique practices. They built fake airstrips and airplane models, hoping to attract outsiders. This shows their deep connection with modernity.

But, using “cargo cults” can hide the variety of beliefs. It puts them all into one misunderstood category. This lessens their cultural importance.

There’s a growing debate about the term’s relevance. Scholars are looking at anthropological rankings of different beliefs. The lasting presence of some groups, like the “John From” cult in Vanuatu, raises questions about their place today.

As beliefs change, so should the way we talk about them. We need to move from simple terms to more detailed, respectful descriptions. This way, we can truly appreciate their originality and complexity.

The Influence of Cargo Cults on Global Culture

Cargo cults show how local beliefs react to outside forces and big events. They’re not just in Melanesia; they’ve spread globally, sparking talks about cultural exchange. The term “cargo cult” now means chasing after material things, showing how cultures misunderstand each other.

These cults started during colonial times, with the arrival of foreign troops and goods, especially during World War II. The John Frum cult, for example, waits for a messiah and more goods. This mirrors global hopes for better times.

Cargo cults have appeared worldwide in social movements. These movements use rituals to show their wishes. They mix old beliefs with new ones, showing how cultures change with globalization and colonialism.

Talking about cargo cults helps us understand global culture better. Their rituals show hopes and needs in many societies. These beliefs keep talking about old values and new dreams worldwide.

Conclusión

Exploring cargo cults gives us a deeper look at their history and culture. These movements started in response to Western colonialism and the chaos of the 20th century. They show the complex mix of belief, identity, and resistance in Melanesian societies.

By studying cargo cults, we see their importance beyond just being unique religious events. They are key parts of antropología cultural, showing the struggles and hopes of indigenous people.

El future of Melanesian movements is an exciting area for more study. Cargo cults’ impact still shapes today’s cultural scenes. They show how past stories influence today’s talks on identity and staying strong.

As cultures change, it’s important to think about how these movements help us talk about globalization, materialism, and keeping indigenous beliefs alive.

Learning about cargo cults helps us see the strength of cultures that have faced centuries of outside pressure. This study encourages us to dive into the details of both old and new movements. It shows their ongoing importance in understanding the many ways humans experience the world.

Preguntas frecuentes

What are cargo cults?

Cargo cults are religious movements in Melanesia. They believe in material wealth, or “cargo,” from divine sources. These beliefs often arise from colonial influences and social changes.

How did cargo cults originate?

Cargo cults started in the late 19th and early 20th centuries. They came about due to colonial interventions and wartime disruptions. This led to a mix of old beliefs and new cultural influences.

What is the significance of colonialism in the rise of cargo cults?

Colonialism was key in the rise of cargo cults. It disrupted social structures and traditional ways of life. This led indigenous peoples to seek their ancestral legacies again.

Can you provide examples of notable cargo cults?

Yes, notable examples include the John Frum movement on Tanna Island and the Paliau movement in the Admiralty Islands. Both show unique rituals and leadership in their quest for material wealth and cultural reclamation.

What are the key characteristics of cargo cults?

Cargo cults have eschatological beliefs and prophetic leaders. They mimic Western customs in their rituals. They also prepare for a future filled with material abundance.

How do anthropologists view cargo cults?

Anthropologists have different views on cargo cults. Some criticize the term for oversimplifying complex cultures. Others see it as useful for studying resistance to colonialism and cultural change.

What influences caused the decline of traditional cargo cults?

The decline of cargo cults is linked to Melanesian countries gaining independence. They evolved into indigenous churches or political movements. Globalization and changing cultural identities also played a role.

How do cargo cult beliefs affect modern Melanesian societies?

Cargo cult beliefs still shape religious practices, social structures, and cultural identity in Melanesia. They blend past insights with modern expectations.

What are some controversies surrounding the term “cargo cult”?

The term “cargo cult” has sparked debates. Critics say it perpetuates stereotypes. Others argue it’s useful for describing various belief systems and practices.

How have cargo cults influenced global culture?

Cargo cults have influenced global social movements and culture. They are often seen as metaphorical references to desires for material wealth, even though they started in a different context.