cargo cult

Letters

Tanna and cargo cult

THE article Waiting for the skies to open (PIM March 1989) failed to discuss the possible causes and roots for the rise of the John Frum cargo cult on the is land Tanna in Vanuatu. Frumism was and still is a result of several forces at work. • Traditional mythology and cosmic vi sion The island of Tanna has an active vol cano. The volcano became part of the fear centred around ancestral gods and the creation of myths. These secular values and beliefs controlled and ritual ised yearly events. The arrival of the Europeans was seen by the local people as a disaster which needed an explana tion. But while attempts were made to explain the arrival of the “white people” during the war, the locals were never able to understand their presence. • Racist colonial attitudes The oppression and suppression of

the people was challenged during the

war. They saw for the first time there were a lot of different races. The Amer ican troops were friendlier than the early colonial rulers. While ideas to challenge the former rulers was creeping into the minds of the people, the return of the former rulers after the war was not accepted in certain areas of the country.

For instance, in New Guinea, the people of the Rai Coast saw the Japanese as liberators from the one time exploita tive Germans and the Australians, who fled when the Japanese arrived. The people were left there to die. Why then should those who fled be allowed to come back after the war? The result of this was in many cases the rise of the so called cargo cults. I do not adhere to this word any more, as it is out of date.

Colonialism and the destruction of the traditional practices in Melanesia is the result of the work of the missionaries in converting the people to a new religion.

The missionaries were the agents of the colonial rulers. They were the first to

“pacify the people”. They, however, did

not realise that they were venturing into areas that already had their own religion and beliefs.

For many of the islanders the new reli gion was very similar in a lot of respect.

Holy Communion, for instance, was the same as a ritualised “cannibal rite” of the past for traditional gods; the second coming of Christ was the same as waiting for the ancestors to return. (I am not implying this to be the exact meaning, but I am trying to translate the message of these Christian religious rituals into native language and make a comparison

to traditional religious ritual). The Ten Commandments were the same as “social sanctions” provided within the tradition al order. In the case of Melanesians, if one breaks the rules dies or re venge was taken. Thus, to avoid it one had to adhere to the social sanctions.

Then questions had to be asked: why was the Christian god giving the white men a lot of goods and cargo? Why was

the missionary preaching about living

together in harmony with the people

while they lived in better houses away from the village? Why were the fore

igners fighting each other when they

told Melanesians not to fight each other?

Why were the traditional gods not giving the people what the Europeans had?

With such questions, a lot of the people joined Christianity in order to have European wealth and learn the Euro pean religious secrets.

But Christianity did not answer some of the questions, resulting in a return to ancestral gods and in some cases a mix of the old and new beliefs.

The final question is what were the alternatives for the people of Tanna? To simply see it as people waiting for Frum to come back is a myth. Scholars should by now have given both the positive and the negative sides of these movements.

John Frum is traditionally (Kastom) in spired and political. Followers will make amendments and adjust to suit the changing situations in Vanuatu. These changes will be for the betterment of the people. Waiting for the skies to open is never the aim of the movement.

Sam T. Kaima

University of Hawaii, Manoa

New Caledonia

YOUR article On not going bananas in the Pacific (PIM February 1989) brought memories of olden days when I visited New Caledonia. Journalists who reported the news on New Caledonia are not French nationals. They are strangers.

They do not know about this country by gathering information from people who are not up-to-date with the situation in

the territory.

It is unfair to compare the fate of the French ex-colonies, notably in Africa, with other former colonies like New Zea land, Canada, Australia and United States. You imply that France had left behind only hatred and humiliation while referring to Africa. I disagree with you if you compare the present situation of francophone Africa. French record is still the best.

In New Caledonia, I would agree that for a long time France is still looking inward. The real chance has taken place after the two elections, and the territory will expand its relations with all Pacific

nations.

The French government is trying to remedy this situation by implementing an elaborate plan of political, economic and social development. The majority of the ethnic population still prefer France to run the country to allow the popula tion in 10 or 20 years to decide their own future.

Your article says that the French are lousy colonisers. I disagree completely. I think that other nations will soon realise how important are the French in the South Pacific.

The death of Messrs Tjibaou and Yeiwene left New Caledonia in good terms politically. Several thousand peo ple converged and paid their respects.

Annick Kikimimi

Tomo Village , New Caledonia.

Sources

UNDER Vanuatu pioner sought (PIM March 1989) you published an appeal

for information regarding Captain

Ronald (or Donald?) McLeod. I have written to Mr Jenkins personally, sug gesting sources of information, but his letters had reminded me that many peo ple researching their Pacific Island con nections may not know of the Cumula tive Index to Pacific Islands Monthly . . . 1935-1945 (Sydney: Pacific Publications, 1968), its successor, The Cumulative In dex to Pacific Islands Monthly . . . 1945- 1955 (Canberra: Pacific Manuscripts Bureau, 1984) or the “Index to obitur aties in the Pacific Islands Monthly . . . 1945-1955 in The PMB Book of Pacific Indexes (Canberra: Pacific Manuscripts Bureau, 1988).

American Whalers and Traders in the Pacific (Canberra: Pacific Manuscripts Bureau, 1978), The Catholic Church in the Western Pacific: a guide to record on microfilm (Canberra; Pacific Manuscripts Bureau, 1986) and An Index to the Quarterly Jottings from the New Heb rides (Canberra: Pacific Manuscripts Bureau, 1988) while particularly useful for American or missionary connections, also deals with a surprisingly wide range of both notable and ordinary people.

The Bureau’s publications and micro films are accessible in the Bureau’s Mem ber Libraries or may be purchased by non-member libraries and individuals direct from the Bureau. Enquiries are welcome.

Bess Flores

Executive Officer Pacific Manuscripts Bureau , Room 22-1 Block Research School of Pacific Studies Australian National University GPO Box 4 , Canberra, ACT 2601.