Breaking the Spell: Religion as a Natural Phenomenon

Sometimes the answer seems obvious enough, especially when we have reliable historical records from the recent past. When Europeans in their magnificent sailing ships first visited the islands of the South Pacific in the eighteenth century, the Melanesians living on these islands were awestruck by these vessels, and by the remarkable gifts they were given by the white men who lived in them: steel tools and bolts of cloth and glass you could see through, and other cargo beyond their ken. They reacted much as we would probably react today if visitors from outer space showed up capable of overwhelming us at will, and bearing technologies we hadn’t even dreamt of: “We must get ourselves some of this cargo, and learn how to harness the magical powers of these visitors.” And our puny efforts to use what we did know to take control of the situation and restore our security and sense of power would probably amuse these technologically superior aliens as much as we are amused by the Melanesians’ conclusion that the Europeans must be their ancestors in disguise, coming back from the realm of the dead with untold wealth, demigods to be worshiped. When Lutheran missionaries arrived in Papua New Guinea in the late nineteenth century to try to convert the Melanesians to Christianity, they met stubborn suspicion: why were these stingy ancestors in disguise withholding the cargo and trying to make them sing hymns?

Cargo cults have sprung up again and again in the Pacific. During World War II, American forces arrived at the island of Tana to recruit a thousand men to help build an airfield and army base on neighboring Efate Island. When the workers returned with tales of white and black men who had possessions beyond the dreams of the people of Tana, the whole society was thrown into turmoil. The islanders, many of whom had earlier been converted to Christianity by British missionaries,

stopped going to church and began to build landing strips, warehouses and radio masts out of bamboo, in the belief that if it worked on Efate for the Americans, it would work for them on Tana. Carved figurines of American warplanes, helmets and rifles were made from bamboo and used as religious icons. Islanders began to march in parades with USA painted, carved or tattooed on their chests and backs. John Frum emerged as the name of their Messiah, although there are no records of an American soldier with that name.

When the last American GI left at the end of the war, the islanders predicted John Frum’s return. The movement continued to flourish and on 15 February, 1957, an American flag was raised in Sulphur Bay to declare the religion of John Frum. It is on this date every year that John Frum Day is celebrated. They believe that John Frum is waiting in the volcano Yasur with his warriors to deliver his cargo to the people of Tana. During the festivities the elders march in an imitation army, a kind of military drill mixed with traditional dancing. Some carry imitation rifles made of bamboo and wear American army memorabilia such as caps, T-shirts and coats. They believe that their annual rituals will draw the god John Frum down from the volcano and deliver the cargo of prosperity to all of the islanders. [MotDoc, 2004]

Still more recently, around 1960, on New Britain Island in Papua New Guinea, the Pomio Kivung cult was founded. It still flourishes.

Pomio Kivung doctrine holds that adherence to the Ten Laws (a modified version of the Decalogue [Ten Commandments]) and the faithful performance of an extensive set of rituals, including the payment of fines for the purpose of gaining absolution, are essential to the moral and spiritual improvement that is necessary to hasten the return of the ancestors. The most important of these rituals aims at placating the ancestors, who make up the so-called “Village Government.” Headed by God, the Village Government includes those ancestors whom God has forgiven and perfected.

The spiritual leaders of the Pomio Kivung have been its founder, Koriam, his principal assistant, Bernard, and Koriam’s successor, Kolman. Followers have regarded all three as already members of the Village Government and, hence, as divinities. All three have resided on earth physically (specifically in the Pomio region of the province), but their souls have dwelt with the ancestors all along.

Achieving sufficient collective purification is the decisive condition for inducing the return of the ancestors and inaugurating the “Period of the Companies.” The Period of the Companies will be an era of unprecedented prosperity, which will result from the transfer of knowledge and an industrial infrastructure for the production of technological wonders and material wealth like that of the Western world. [Lawson and McCauley, 2002, p. 90]