Cargo Cults and Millenarian Movements: Transoceanic by Garry W. Trompf

By Garry W. Trompf

The sequence Religion and Society (RS) contributes to the exploration of religions as social structures either in Western and non-Western societies; specifically, it examines religions of their differentiation from, and intersection with, different cultural platforms, akin to artwork, economic climate, legislation and politics. Due realization is given to paradigmatic case or comparative experiences that convey a transparent theoretical orientation with the empirical and historic facts of faith and such facets of faith as ritual, the non secular mind's eye, structures of culture, iconography, or media. additionally, the formation of non secular groups, their development of id, and their relation to society and the broader public are key problems with this sequence.

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The ethos, however, provides the ground in which both high hopes and frustrations are fertilized. In the Third World the great disparity between those who enjoy and those who lack the goods has been the pretext for protest activity from the tum of the century. In the so-called 'developed World', because so many already have the access to the Cargo, the pressure is constantly Introduction 15 on the members of society to consume and acquire in amounts sufficiently to maintain their self-esteem. In this more affluent situation frustration and thus recourse to a range of possible solutions arise from a perceived sense of deficiency (often conceived as a cosmic deficiency in waiting for a total salvation), but the needs and deprivations are more quantitatively than qualitatively different from the oppressed masses of the world's poor, and in no sense undermine the cross-cultural significance of the cargoist ethos as the hallmark of our age.

Augustin, 1985. 66. ), Drugs in Western Pacific Societies (Association of Social Anthropology in Melanesia 11), New York, 1987. 67. Cf. M. Foucault, The Archaeology of Knowledge (trans. S. Smith), London, 1972. 68. ' (Masters dissert, Melb. Coll. ), Melbourne, 1980. 69. See esp. J. Barr, "Spiritistic Tendencies in Melanesia", in W. ), Religious Movements in Melanesia Today, 2 (Point Series 3), Goroka, 1983, pp. ; "A Survey of Ecstatic Phenomena and 'Holy Spirit Movements' in Melanesia", in Oceania 54/2 (1983), pp.

Within the complex interaction between ruler and ruled, moreover, there has flowed a variety of ideas, from both indigenous and introduced sources, which have been used by Melanesiane to explain why the circumstances they face have arisen and by what manner of event they will be altered (cf. chs. 5-6). e.

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