The Distribution of Millenarian Movements in Melanesia
Journal name: Archives De Sciences Sociales Des Religions
Original article title: La répartition des mouvements millénaristes en Mélanésie
The journal “Archives of Social Sciences of Religions” publishes advanced research on religion in French, English, and Spanish. It studies the sociology of religions and religious traditions or theologies. It is supported by the INSHS-CNRS (“Institut des Sciences Humaines et Sociales”)
This page presents a generated summary with additional references; See source (below) for actual content.
Original source:
This page is merely a summary which is automatically generated hence you should visit the source to read the original article which includes the author, publication date, notes and references.
Jean Guiart
Archives De Sciences Sociales Des Religions:
(Founded in 1956 and published quarterly”)
Full text available for: La répartition des mouvements millénaristes en Mélanésie
Year: 1958
Copyright (license): © Archives de sciences sociales des religions
Summary of article contents:
1) Introduction
Millenarian movements have been observed in the Pacific region, particularly in Melanesia, for approximately a century. These movements stem from indigenous myths that predict the return of cultural heroes or ancestors who will bring abundance and eradicate disease, death, and poverty. Since the mid-19th century, various prophets have emerged, encouraging communities to abandon their traditional practices in anticipation of an imminent transformation. The focus of these movements often revolves around the promise of "Cargo," a term referring to goods believed to have been unfairly withheld by colonial powers from indigenous peoples.
2) The Concept of "Cargo" Cults
A central theme in these millenarian movements is the belief in "Cargo" cults. These cults envision a time when ancestors or cultural heroes will return via ships or airplanes, bringing material wealth that indigenous peoples believe originated from their ancestors. The concept suggests that Europeans have wrongfully claimed credit for producing these goods while, in reality, they were manufactured by indigenous ancestors in distant lands. The anticipated arrival of this "Cargo" is associated with a radical reordering of society, where historical hierarchies will be overturned, with Europeans becoming subordinate to Melanesians.
3) Political Implications of Millenarian Movements
Millenarian beliefs sometimes evolve into political actions resembling secular movements. Notable examples include the Paliau movement in Manus and the "Marching Rule" in the Solomon Islands, where such cults have challenged colonial administrations and established regional political unity. These movements provide a framework for understanding the grievances of indigenous peoples and their reactions to colonial rule. The effects of these cults can lead to significant civil unrest and conflicts with colonial authorities, exemplified by violent confrontations that occurred in the past, where indigenous individuals acted against foreign powers.
4) Conclusion
In conclusion, the millenarian movements in Melanesia reveal complex interactions between indigenous beliefs and colonial influences. While initially rooted in local traditions, these movements have adapted to include anti-colonial sentiments, transforming into significant social and political entities. Although many of these cults have waned, they served as critical expressions of resistance and aspirations for self-determination among indigenous communities. Future socio-political dynamics will likely influence the resurgence or transformation of these movements, reflecting the ongoing evolution of cultural identity in response to external pressures.
FAQ section (important questions/answers):
What are the millenarist movements in Melanesia about?
Millenarist movements in Melanesia involve beliefs about the return of cultural heroes, who will bring prosperity and eliminate suffering. They often incorporate Christian apocalyptic themes and focus on the idea that Western colonial powers are hoarding wealth that rightfully belongs to the indigenous people.
How did these movements originate in Melanesia?
These movements likely evolved from indigenous creation myths, ancestor worship, and healing rituals. The arrival of colonial powers introduced new themes, leading to the fusion of traditional beliefs with Christian ideas and a growing anti-European sentiment within the cults.
What is the significance of the 'Cargo' myth?
The 'Cargo' myth suggests that wealth produced by indigenous ancestors is being withheld by white colonizers. Followers believe that when their heroes return, they will bring this wealth back, reversing the existing social order and leading to a cosmic upheaval.
Have there been violent incidents related to these cults?
Yes, some cults have led to violent clashes with colonial administrations. For instance, in 1943, armed indigenous people attempted to attack a Japanese ship, resulting in many being killed by machine gun fire. Despite this, belief in these movements often remained strong.
How do these movements relate to political action?
Some millenarist movements have led to political actions, expressing economic and political claims against colonial governments. They unify previously hostile groups, serving as early expressions of nationalism by transcending traditional rivalries and differences among the indigenous populations.
Glossary definitions and references:
Theological and religious glossary list for “The Distribution of Millenarian Movements in Melanesia”. The list explains important keywords that occur in this and other scholarly articles. It is also linked to the glossary for understanding that concept in the context of History, Religion, Philosophy, Theology, Sociology etc.
1) Cult:
The term 'Cult' in this context refers to religious movements that arise within Melanesian societies, often characterized by specific beliefs about the arrival of ancestors or cultural heroes. These cults frequently focus on the promise of material wealth, or 'Cargo,' which believers think will be brought by these revered figures, indicating a transformation in their societal structure influenced by the existing colonial power dynamics. Cults such as the ones described provide a sense of hope and unity amid struggles against perceived injustices.
2) Island:
The reference to 'Island' is significant as many of the millenarian movements and cults discussed are situated on various islands in the Pacific, particularly Melanesia, which encompasses regions such as Manus and Viti. These islands serve as geographic and cultural loci where movements like the John Frum Movement on Tanna express the indigenous aspirations for change and cargo that they believe will enrich their civilization's existence.
3) Black:
The term 'Black' in the text symbolizes the indigenous populations of Melanesia. In the context of the cults, there is often a dichotomy presented where 'Blacks' are considered rightful producers of 'Cargo,' while 'Whites' are viewed as exploiters who have withheld resources from them. This notion is central in the anti-colonial sentiment and transformation advocated by cult movements, portraying the desire for a shift in power dynamics between races.
4) King:
The concept of 'King' is prominent in various cult movements such as the Black Kings Movement, representing a figure of authority that contrasts with colonial rulers. Movements that elevate such leaders contribute to a sense of identity and hope among indigenous peoples, promising a restoration of their social order and a reversal of the current oppressive ‘civilization’ imposed by 'Whites'.
5) White:
In this context, 'White' refers to Europeans and their colonial administrators who historically dominated and influenced Melanesian societies. The 'Whites' are often blamed for the socio-economic disparities experienced by indigenous cultures. Millenarian movements frequently incorporate anti-White sentiments in their narratives, suggesting a transformative future where power dynamics between 'Black' and 'White' will be reversed.
6) Viti:
The 'Viti' term represents Fiji, a crucial location for many millenarian movements like the Tuka Movement. These movements showcase the complexities of indigenous religious practices and their responses to colonial presence, transforming the existing beliefs into a layered understanding of hope and cultural revival amidst societal pressures.
7) Manus:
The 'Manus' reference pertains to the Manus and Baluan regions where significant cult movements like the Paliau Movement arose. It indicates a geographical specificity where indigenous groups mobilized against colonial rule, envisioning a transformed society through these movements that often integrated pre-colonial beliefs and anti-European sentiments.
8) River:
[see source text or glossary: #river#]
9) Manu:
[see source text or glossary: #manu#]
10) Anti (Amti):
'Anti' characterizes the emotional charge of many cult movements that oppose colonial powers and their influence in Melanesia. These movements are often ‘anti-European’, expressing grievances against the economic and social injustices viewed as imposed by 'Whites', seeking a transformation that restores rightful power to the indigenous populations.
11) Ship:
The notion of 'Ship' resonates with Melanesian myths associated with the arrival of ancestral figures who are believed to come bringing 'Cargo' via ships. This symbolizes hope for a new order where the indigenous people expect a delivery of wealth and food that will correct the injustices perpetuated by colonial rule and lead to a transformation of their universe.
12) Lead:
'Lead' reflects the roles played by charismatic figures within these cults who guide their followers in seeking change. These leaders, often viewed as prophets or cultural heroes, lead their communities toward a new understanding of their identity and purpose in the face of colonial domination.
13) Transformation (Transform, Transforming):
The term 'Transformation' highlights the expected changes in societal order proposed by millenarian movements. Cults often envision a reversal of current power dynamics, leading to a restructured civilization where indigenous peoples reclaim control and resources that were historically denied to them by colonial forces.
14) Manifest (Manifested, Manifestation, Manifesting):
'Manifestation' describes the expressions of cultural and religious revival seen in cult movements. These movements serve as tangible signs of hope and resilience among indigenous populations, where collective rituals and beliefs serve to foster unity and challenge oppressive structures put forth by colonial administrations.
15) Civilization:
'Civilization' refers to the structure imposed by 'Whites' on Melanesians, which the cults critique by highlighting the disparities in power, wealth, and social order. Movements often seek to redefine or reclaim what civilization means for indigenous peoples, emphasizing a return to ancestral values and social justice.
16) Literature:
The term 'Literature' relates to the text reference points where many cults are documented, illustrating their historical context and significance. It suggests the importance of recorded movements in understanding the beliefs, practices, and impact of millenarian cults on the societies within Melanesia.
17) Existence:
'Existence' emphasizes the lived experience of indigenous peoples and their struggles under colonial rule. Cults often seek to address the existential needs of these societies, envisioning a future where they regain their agency and rightful place in the world.
18) Stability:
'Stability' refers to the economic and political dynamics that have shifted in Melanesia, particularly following post-war developments. Many cults which provided a sense of unity and purpose may face challenges as stability begins to reshape the socio-political landscape, affecting the support for these movements.
19) Creation:
'Creation' encompasses the indigenous myths and beliefs around origins that influence many cults. This theme is critical as various movements adapt and integrate creation themes into their beliefs regarding the arrival of heroes or ancestors who will restore balance and bring 'Cargo' to the people.
20) Universe:
'Universe' in this discussion relates to the broader cosmic order envisioned by believers where changes in social and political governance are anticipated. These transformations often reflect a hope for a new universe structured around justice, equality, and prosperity for the indigenous populations.
21) Illness:
[see source text or glossary: #illness#]
22) Village:
The term 'Village' indicates the localized nature of many cult movements where community gatherings serve to strengthen collective identity and religious practices. The cults often arise in specific regions and impact small populations, underlining a need for communal support against colonial oppression.
23) Machine:
[see source text or glossary: #machine#]
24) Violent:
'Violent' describes the conflicts that sometimes arise between indigenous people participating in cult movements and colonial authorities or rival groups. Such violence often underscores the desperation and intensity of social upheaval, illustrating the drastic measures taken in the pursuit of change and acknowledgment.
25) Purari (Pura-ari):
The 'Purari' reference pertains to the region where the Tommy Kabu Cooperative Movement emerged. This illustrates localized dynamics in millenarian movements and reflects how beliefs can interlink with economic initiatives aimed at increasing local empowerment.
26) Secret (Secrecy, Secretly):
'Secret' reflects the perceived hidden knowledge that colonizers possess regarding wealth and power. The belief that this 'Cargo' is not rightfully theirs but instead comes from indigenous ancestors fuels the anticipation of its eventual revelation and return during transformative events.
27) Katavu:
The 'Kadavu' reference highlights another location where notable millenarian movements like the Kelevi Sect emerged. Each region contributes uniquely to the landscape of Oceania's messianisms, reflecting localized interpretations of wider themes of hope, transformation, and resistance.
28) Valley:
[see source text or glossary: #valley#]
29) Garia:
'Garia' denotes the movement occurring in Madang, New Guinea. This exemplifies how millenarian beliefs are manifested in different areas, bringing forth similar aspirations for societal change and revival based on the mistrust towards colonial systems.
30) Death:
'Death' is a recurring theme in many of the cults, representing the fears associated with colonialism and its impact on indigenous lives. This is often contrasted with the promises of a future devoid of such suffering, where the arrival of cultural heroes will bring an end to sickness and mortality.
31) Power:
'Power' highlights the dynamic relationship between indigenous populations and colonial rulers, emphasizing the desire for a redistribution of power that is central to many cult movements. The quest for power is directly tied to the promise of 'Cargo' and the hope for significant change in societal status.
32) Chair:
'Chair' relates to leadership and authority within these cult movements, where prominent figures may emerge to guide their followers. Such leaders may create new structures of governance that oppose those imposed by colonial authorities, contributing to the reimagining of social order.
33) Tuka:
'Tuka' reflects the historical movement in Central Viti Levu, Fiji that resonates with many elements discussed in Melanesian cults, such as the quest for material wealth and a new societal order, adapting pre-colonial beliefs into a response to colonial challenges.
34) Food:
'Food' symbolizes the material wealth that cults believe will come with the arrival of their cultural heroes. The promise of food and abundance is a crucial aspect of the hope and transformation sought by the indigenous peoples against the backdrop of colonial exploitation.
35) Hull:
[see source text or glossary: #hull#]
36) Lion:
'Lion' represents the significant inequality perceived by indigenous people, where they see Europeans taking the 'lion's share' of resources despite not engaging in manual labor. This sentiment is embedded in the cults as they confront colonial claims and advocate for a more equitable distribution of 'Cargo'.
37) Wind:
'Wind' highlights the mysterious and natural aspects often entwined with Indigenous beliefs, representing change and the movements of spirit. In Melanesian contexts, it connects to the expected transformations and the arrival of new orders brought forth by cultic beliefs.