any of the religious movements chiefly, but not solely, in Melanesia that exhibit belief in the imminence of a new age of blessing, to be initiated by the arrival of a special “cargo” of goods from supernatural sources—based on the observation by local residents of the delivery of supplies to colonial officials. Tribal divinities, culture heroes, or ancestors may be expected to return with the cargo, or the goods may be expected to come through foreigners, who are sometimes accused of having intercepted material goods intended for the native peoples. If the cargo is expected by ship or plane, symbolic wharves or landing strips and warehouses are sometimes built in preparation, and traditional material resources are abandoned—gardening ceases, and pigs and foodstocks are destroyed. Former customs may be revived or current practices drastically changed, and new social organizations, sometimes imitative of the colonial police or armed forces, initiated.

These preparations announce the radically new age, thought to be inaugurated probably by cataclysmic events that will destroy the old order and bring a paradisal plenty, together with freedom and justice that may involve the reversal of the positions of white foreigners and indigenous peoples. The political implications and economic losses connected with these mass movements led colonial authorities to repress them. They may, however, be understood as the expression of traditional millennial ideas, often revived by the eschatological teaching of Christian missions and further inspired by the material wealth of the whites, which was interpreted by nonliterate peoples as emanating from supernatural sources overseas.

Cargo cults led by prophets claiming a new revelation appeared in the late 19th century, caught public attention in the Papuan “Vailala Madness” in 1919, and proliferated by the score from the 1930s, especially in marginal and undeveloped areas. In growing towns, cargo cults gave way to more secular movements.