"Mi laik go long ples."

"Mi laik gogo goodes".

The phenomenon of "cargo cults" in the South Pacific, particularly during and after World War II, provides a fascinating case study in how psychological and socio-cultural factors can interplay to create new, unique, and necessary belief systems. Note that the 'cargo cults' arose as a reaction to the extreme need, forced on the island population by the appearance of the 'outside world' that was obviously far larger than the cosmology of the Islanders allowed, and far more advanced. As you read this summary of the psychological factors, conditions, and responses, think humans in the previous millenniums encountering the space aliens, the ELohim.

Psychological Conditions and Factors

1. Cultural Disruption and Contact: Cargo cults arose in indigenous Melanesian populations during a period of intense cultural disruption caused by the contact with Westerners, specifically military forces during World War II. These islands, which had been relatively isolated, suddenly experienced an influx of Western goods ("cargo") and personnel. This abrupt encounter challenged existing belief systems and societal structures. A key element in this factor was the very sharp, initial encounters forced into the situation by the needs of the larger, outside, civilization and its war issues. Delicacy of introduction was never a consideration.

2. Cognitive Dissonance: The sudden availability of Western goods combined with the temporary presence of military forces created cognitive dissonance—a psychological discomfort caused by holding conflicting cognitions. Islanders witnessed a vastly different technological, and material culture, which conflicted with their traditional ways of life and understanding of the world. The cognitive dissonance created by machined goods was overwhelming to their imaginations.

3. Magical Thinking and Interpretation: The cargo was seen as created by spiritual means rather than through industrial processes unknown to the islanders. This magical interpretation stemmed from the indigenous spiritual and cultural framework, which often involved animism and ancestor worship.

4. Ritualization and Mimicry: In an attempt to attract more cargo, islanders began to imitate the behaviors and practices they observed in the military personnel. This included constructing makeshift landing strips, aircraft, and radios from local materials. The belief was that these ritualistic behaviors, which mimicked those of the soldiers, would bring about the return of the cargo by summoning the ancestors or local spirits.

5. Post-Colonial Stress and Resistance: The emergence of cargo cults can also be viewed through the lens of resistance against colonial powers. The rituals were not just about attracting cargo but also a form of protest against the colonial status quo that marginalized indigenous populations.

6. Myth and Symbolism: The creation of myths around the cargo and the people who brought it integrated the new experiences into the traditional cosmological framework. These myths helped the islanders make sense of the overwhelming technological superiority and material wealth of the Westerners.

7. Hope and Salvation: Finally, the cargo cults provided a form of hope and promised salvation from the socio-economic hardships and the disruptions brought by war and colonialism. The cults' focus on cargo as a symbol of prosperity and their ritualistic practices offered both psychological comfort and a sense of agency.

These psychological conditions reflect how human beings can use cultural tools and belief systems to adapt to rapid changes and integrate unfamiliar experiences into their worldview. The cargo cults stand as a poignant example of the complex interplay between external cultural impacts and internal psychological adaptations, but it is worth noting that the take away from the cult experience was an inculcation of a new cosmology that included the cargo pilots as demi-divine beings. Hmmmm....now where have i seen that before?