Editor's Note: This article, published in the May 1959 issue of Scientific American, is a supplement to the 50, 100 & 150 Years Ago column in the May 2009 issue.
Patrols of the Australian Government venturing into the "uncontrolled" central highlands of New Guinea in 1946 found the primitive people there swept up in a wave of religious excitement. Prophecy was being fulfilled: The arrival of the Whites was the sign that the end of the world was at hand. The natives proceeded to butcher all of their pigs-animals that were not only a principal source of subsistence but also ,symbols of social status and ritual preeminence in their culture. They killed these valued animals in expression of the belief that after three days of darkness "Great Pigs" would appear from the sky. Food, firewood and other necessities had to be stock-piled to see the people through to the arrival of the Great Pigs. Mock wireless antennae of bamboo and rope had been erected to receive in advance the news of the millennium. Many believed that with the great event they would exchange their black skins for white ones.
This bizarre episode is by no means the single event of its kind in the murky history of the collision of European civilization with the indigenous cultures of the southwest Pacific. For more than 100 years traders and missionaries have been reporting similar disturbances among the peoples of Melanesia, the group of Negro-inhabited islands (including New Guinea, Fiji, the Solomons and the New Hebrides) lying between Australia and the open Pacific Ocean. Though their technologies were based largely upon stone and wood, these peoples had highIy developed cultures, as measured by the standards of maritime and agricultural ingenuity, the complexity of their varied social organizations and the elaboration of religious belief and ritual. They were nonetheless ill prepared for the shock of the encounter with the Whites, a people so radically different from themselves and so infinitely more powerful. The sudden transition from the society of the ceremonial stone ax to the society of sailing ships and now of airplanes has not been easy to make.
After four centuries of Western expanSion, the densely populated central highlands of New Guinea remain one of the few regions where the people still carry on their primitive existence in complete independence of the world outside. Yet as the agents of the Australian Government penetrate into ever more remote mountain valleys, they find these backwaters of antiquity already deeply disturbed by contact with the ideas and artifacts of European civilization. For "cargo" -Pidgin English for trade goods has long flowed along the indigenous channels of communication from the seacoast into the wilderness. With it has traveled the frightening knowledge of the white man's magical power. No small element in the white man's magic is the hopeful message sent abroad by his missionaries: the news that a Messiah will come and that the present order of Creation will end.
The people of the central highlands of New Guinea are only the latest to be gripped in the recurrent religious frenzy of the "cargo cults." However variously embellished with details from native myth and Christian belief, these cults all advance the same central theme: the world is about to end in a terrible cataclysm. Thereafter God, the ancestors or some local culture hero will appear and inaugurate a blissful paradise on earth. Death, old age, illness and evil will be unknown. The riches of the white man will accrue to the Melanesians.
Although the news of such a movement in one area has doubtless often inspired similar movements in other areas, the evidence indicates that these cults have arisen independently in many places as parallel responses to the same enormous social stress and strain. Among the movements best known to students of Melanesia are the "Taro Cult" of New Guinea, the "Vailala Madness" of Papua, the "Naked Cult" of Espiritu Santo, the "John Frum Movement" of the New Hebrides and the "Tuka Cult" of the Fiji Islands.