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STOOJ 2D 3D  /   Recovered Laser Forms produced by uncredited at ETC / Metro Access,  New York

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Amy Granat, Mirror, 2025 

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Jerry Hunt’s performance setup, Het Apollohuis, Eindhoven, Netherlands, 1988. ZKM | Center for Art and Media, Karlsruhe, Germa and Blank Forms.

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Name The name of the movement, the Vailala Madness, was based on observations of the behavior of people who participated in it, notably speaking in tongues (glossolalia) and loss of bodily control such as body shaking. In the indigenous language, the body shaking is termed iki haveva,[what language is this?] or "belly-don't know", roughly meaning "dizziness".[citation needed] Return of the Ancestors Central to the movement was the belief that a 'Ghost Steamer' piloted by the returning dead would soon arrive, bringing with it a cargo that would not only contain departed relatives, but also tinned food, tools, and various other resources. Some followers of the movement also believed that the cargo would include guns that they could use to expel the colonizers.[citation needed] White ancestors The movement believed that the ancestors who returned with the ship would be white, like the European colonials—a belief that typically recurs in post-war cargo cults.[1] It was possible to communicate with these ancestors using a 'flag pole'—a tall pole, attached by cane to the movement's 'office'. An expatriate observer suggested[who?] that such a pole was an imitation of contemporary European wireless sets, and claimed to have seen a pumpkin hoisted up the pole for transmission to the ancestors. However, Albert Maori Kiki, who grew up in the area, suggested that this device was actually related to a myth whereby Morning Star used a long string of cane to come from his home, which is distant, to the village to meet a woman he was attracted to.[citation needed] Regulation of life after colonial fashion Another aspect of the movement which presages features of later cargo cults is the so-called "imitation of the white man". The leaders of the movement would drill the rank and file as if they were soldiers, they enforced a curfew after the manner of regimented life at plantations, and they held a ceremony which looked for all intents and purposes like having tea in the European fashion. A table would be decorated with crotons, and food would be served for the participants to eat while sitting on stools. According to Francis Edgar Williams,[citation needed] the anthropologist who observed this, under no other circumstances would an indigenous person suffer through sitting at a table in this way. However, there was no explanation linking this to the ancestors, for instance. This illustrates another aspect of cargo cults, which is that some activities described as cargo cults could be rituals with secret meanings, or their description as such could be an outcome of the observer's expectation of secret meanings.

 

 

 

 

 

 

 

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