The historical dynamics of religious change among the Chumash constitute a compelling case for the academic study of conversion. Within 250 years the community has experienced two major cultural transitions: first, European colonization after 1772, and second, indigenous revitalization since 1968. Although both events implicate changes in religiosity, ethnohistorians and anthropologists tend to regard religious conversion as a byproduct of other cultural forces. This paper takes a different approach because conversion is understood as a force that in itself contributes to cultural transition. The relative distribution of the four most significant religious traditions since colonization is traced using a model that synthesizes prevailing insights from conversion research into an analytical matrix that may be applied to historical and contemporary qualitative data. Approaching cultural change among indigenous peoples as conversion brings a renewed focus on religiosity as a cultural strategy at the same time as it contributes to a cross-cultural perspective on conversion.
Purchase
Buy instant access (PDF download and unlimited online access):
Institutional Login
Log in with Open Athens, Shibboleth, or your institutional credentials
Personal login
Log in with your brill.com account
Alexander, Jeffrey C. 2004. “Toward a Theory of Cultural Trauma.” In J. C. Alexander, R. Eyerman, and B. Giesen, (eds.), Cultural Trauma and Collective Identity. Berkeley, CA: University of California Press 1–30.
Baer, Marc David. 2014. “History and Religious Conversion.” In L. R. Rambo and C. F. Farhadian (eds.), The Oxford Handbook of Religious Conversion, Oxford: Oxford University Press, 25–47.
Barker, Eileen. 1984. The Making of a Moonie: Brainwashing or Choice? Oxford: Basil Blackwell.
Barth, Fredrik. 1969. Ethnic Groups and Boundaries. Oslo: Universitetsforlaget.
Bean, Lowell J. and Sylvia B. Vane. 1978. “Cults and Their Transformations.” In R. F. Heizer and W. C. Sturtevant (eds.), Handbook of North American Indians, Volume 8: California, Washington, DC: Smithsonian Institution, 662–672.
Blackburn, Thomas C. 1975. December’s Child: A Book of Chumash Oral Narratives, Berkeley, CA: University of California Press.
Blasi, Anthony J. 2009. “The Meaning of Conversion: Redirection of Foundational Trust.” In G. Giordan (ed.), Conversion in the Age of Pluralism, Leiden: Brill, 12–31.
Calabrese, Joseph D. 2008. “Clinical Paradigm Clashes: Ethnocentric and Political Barriers to Native American Efforts at Self-Healing.” Ethos 36(3): 334–353.
Collier, David. 2011. “Understanding Process Tracing.” Political Science and Politics 44(4): 823–830.
Coombs, Gary and Fred Plog. 1977. “The Conversion of the Chumash Indians: An Ecological Interpretation.” Human Ecology 5(4): 309–328.
Downey, Bill. 1976. “Chumash Follow Ancestors.” Santa Barbara News Press, July 9.
Erlandson, Jon M. 1998. “The Making of Chumash Tradition: Replies to Haley and Wilcoxon.” Current Anthropology 39(4): 477–485.
Erlandson, Jon M. and Kevin Bartoy. 1995. “Cabrillo, the Chumash, and Old World Diseases.” Journal of California and Great Basin Anthropology 17(2): 153–173.
Farris, Glenn J. 2014. “Depriving God and the King of the Means of Charity.” In L. M. Panich and T. D. Schneider (eds.), Indigenous Landscapes and Spanish Missions, Tucson, AZ: University of Arizona Press, 135–153.
Flynn, Johnny P. and Gary Laderman. 1994. “Purgatory and the Powerful Dead: A Case Study of Native American Repatriation.” Religion and American Culture 4(1): 51–75.
Gamble, Lynn H. 2008. The Chumash World at European Contact: Power, Trade, and Feasting Among Complex Hunter-Gatherers. Berkeley, CA: University of California Press.
Gardener, Louise. 1965. “The Surviving Chumash.” Archaeological Survey Annual Report 7:277·302. University of California, Los Angeles.
Geertz, Armin W. 1992. The Invention of Prophecy: Continuity and Meaning in Hopi Indian Religion. Knebel: Brunbakke Publications and Los Angeles, CA: University of California Press.
Geertz, Armin W. 2004. “Can we Move Beyond Primitivism? On Recovering the Indegenes of Indigenous Religions in the Academic Study of Religion.” In J. K. Olupona (ed.), Beyond Primitivism, New York: Routledge, 37–70.
George, Alexander L. and Andrew Bennett. 2005. Case Studies and Theory Development in the Social Sciences. Cambridge, MA: MIT Press.
Gooren, Henri. 2006. “The Religious Market Model and Conversion: Towards a New Approach”. Exchange 35(1): 39–60.
Gooren, Henri. 2007. “Reassessing Conventional Approaches to Conversion: Toward a New Synthesis.” Journal for the Scientific Study of Religion 46(3): 337–353.
Gooren, Henri. 2014. “Anthropology of Religious Conversion.” In L. R. Rambo and C. F. Farhadian (eds.), The Oxford Handbook of Religious Conversion, Oxford: Oxford University Press, 84–116.
Gordon, Mary Louise C. 2013. Tiq Slo’w: The Making of a Modern Day Chief. Tucson, AZ: Amethyst Moon.
Granqvist, Pehr. 2003. “Attachment Theory and Religious Conversions: A Review and a Resolution of the Classic and Contemporary Paradigm Chasm.” Review of Religious Research 45(2): 172–187.
Grant, Campbell. 1965. The Rock Paintings of the Chumash: A Study of a California India Culture. Berkeley, CA: University of California Press.
Haas, Lisbeth. 1995. Conquests and Historical Identities in California, 1769–1936. Berkeley, CA: University of California Press.
Haas, Lisbeth. 2014. Saints and Citizens: Indigenous Histories of Colonial Missions and Mexican California. Berkeley, CA: University of California Press.
Hackel, Steven W. 2005. Children of Coyote, Missionaries of Saint Francis. Chapel Hill, NC: University of North Carolina Press.
Haley, Brian D. 2002. “Going Deeper: Chumash Identity, Scholars, and Spaceports in Radic’ and Elsewhere.” Acta Americana 10(1): 113–223.
Haley, Brian D. and Larry R. Wilcoxon. 1997. “Anthropology and the Making of Chumash Tradition.” Current Anthropology 38(5): 761–777.
Haley, Brian D. and Larry R. Wilcoxon. 1999. “Point Conception and the Chumash Land of the Dead: Revisions from Harrington’s Notes.” Journal of California and Great Basin Anthropology 21(2): 213–235.
Haley, Brian D. and Larry R. Wilcoxon. 2005. “How Spaniards Became Chumash and Other Tales of Ethnogenesis.” American Anthropologist 107(3): 432–445.
Harrington, John P. 1942. Culture Element Distributions: XIX Central California Coast. Anthropological Records 7(1). Berkeley, CA: University of California.
Heizer, Robert F. and Alan J. Almquist. 1971. The Other Californians: Prejudice and Discrimination under Spain, Mexico and the United States to 1920. Berkeley, CA: University of California Press.
Hogg, Michael A., Janice R. Adelman,, and Robert D. Blagg. 2010. “Religion in the Face of Uncertainty: An Uncertainty-Identity Theory Account of Religiousness.” Personality and Social Psychology Review 14(1): 72–83.
Howard, James H. 1955. “Pan-Indian Culture of Oklahoma.” The Scientific Monthly 81(5): 215–220.
Hudson, Travis. 1979. Breath of the Sun: Life in Early California as Told by a Chumash Indian, Fernando Librado to John P. Harrington. Banning, CA: Malki Museum.
Hudson, Travis and Ernest Underhay. 1978. Crystals in the Sky: An Intellectual Odyssey Involving Chumash Astronomy, Cosmology, and Rock Art. Socorro, CA: Ballena.
Hudson, Travis, Thomas C. Blackburn, Janice Timbrook, and Melissa Rempe. 1977. The Eye of the Flute: Chumash Traditional History and Ritual as Told by Fernando Librado Kitsepawit to John P. Harrington. Santa Barbara, CA: Santa Barbara Museum of Natural History.
Hudson, Travis, Janice Timbrook, and Melissa Rempe. 1978. Tomol: Chumash Watercraft as Described in the Ethnographic Notes of John P. Harrington. Menlo Park, CA:Ballena and Santa Barbara, CA: Santa Barbara Museum of Natural History.
Johnson, John R. 1982. “The Trail to Fernando.” Journal of California and Great Basin Anthropology 4(1): 132–138.
Johnson, John R. 1988. “Chumash Social Organization: An Ethnohistoric Perspective.” Unpublished PhD thesis, University of California, Santa Barbara.
Johnson, John R. 1993. “The Chumash Indians After Secularization.” In H. Benoist and M. C. Flores (eds.), The Spanish Missionary Heritage of the United States, San Antonio: United States Dept. of the Interior/National Park Services and Los Compadres de San Antonio Missions National Historic Park, 143–164.
Johnson, John R. 1996. “Walker and Hudson: Chumash Healing: Changing Health and Medical Practices and American Indian Society.” Journal of California and Great Basin Anthropology 18(1): 169–171.
Johnson, John R. 1999. “Chumash Population History.” In S. McLendon and J. R. Johnson (eds.), Cultural Affiliation and Lineal Descent of Chumash Peoples in the Channel Islands and Santa Monica Mountains, Washington, DC: Archeology and Ethnography Program, National Park Service, 93–130.
Johnson, John R. 2003. “Will the Real Chumash Please Stand Up? The Context for a Radical Perception of Chumash Identity.” Acta Americana 11(1): 70–72.
Johnson, Troy, Joane Nagel, and Duane Champagne. 1997. American Indian Activism: Alcatraz to the Longest Walk. Urbana, IL: University of Illinois Press.
King, Chester D. 1990. Evolution of Chumash Society: A Comparative Study of Artifacts Used in Social System Maintenance in the Santa Barbara Channel Region Before A.D. 1804. New York: Garland.
Kirkpatrick, Lee A. and Philip R. Shaver. 1990. “Attachment Theory and Religion: Childhood Attachments, Religious Beliefs, and Conversion.” Journal for the Scientific Study of Religion 29(3): 315–334.
Kroeber, Alfred L. 1942. “Introduction.” In J. P. Harrington, Culture Element Distributions: XIX Central California Coast, Anthropological Records 7(1). Berkeley: University of California, 1–5.
ktms Radio. 1949. Interview with Tomás Ygnacio and Mary Williams [Mary Yee]. Original tape recording on file, Santa Barbara Museum of Natural History.
Landberg, Leif C. 1965. The Chumash Indians of Southern California. Southwest Museum Papers. Los Angeles: Southwest Museum.
Laugrand, Frédéric and Jarich Oosten. 2007. “Reconnecting People and Healing the Land: Inuit Pentecostal and Evangleical Movements in the Canadian Eastern Arctic.” Numen 54(3): 229–269.
Larsen, Daniel O., John R. Johnson, and Joel C. Michaelsen. 1994. “Missionization among the Coastal Chumash of Central California: A Study of Risk Minimization Strategies.” American Anthropologist 96(2): 263–299.
Lofland, John and Norman Skonovd. 1981. “Conversion Motifs.” Journal for the Scientific Study of Religion 40(4): 373–385.
Lofland, John and Rodney Stark. 1965. “Becoming a World-Saver: A Theory of Conversion to a Deviant Perspective.” American Sociological Review 30(6): 862–875.
Matthiesen, Peter. 1979. Indian Country. New York: The Viking.
Nabokov, Peter. 1980. “Chumash: The Rediscovery of a California Nation.” Santa Barbara Magazine 6(3): 43–56.
Nagel, Joane. 1996. American Indian Ethnic Renewal: Red Power and the Resurgence of Identity and Culture. New York: Oxford University Press.
Newell, Quincy D. 2009. Constructing Lives at Mission San Francisco: Native Californians and Hispanic Colonists, 1776–1821. Albuquerque, NM: University of New Mexico Press.
O’Connor, Mary I. 1989. “Environmental Impact Review and the Construction of Contemporary Chumash Ethnicity.” In S. E. Keefe (ed.), Negotiating Ethnicity: The Impact of Anthropological Theory and Practice, Hoboken, NJ: Wiley, 9–17.
Paldam, Ella. 2013. “Postmodern Critiques Still Challenge the Study of Religion.” In A. W. Hughes (ed.), Theory and Methods in the Study of Religion, Leiden: Brill, 269–273.
Paloutzian, Raymond F. 2005. “Religious Conversion and Spiritual Transformation: A Meaning-System Analysis.” In R. F. Paloutzian and C. L. Park (eds.), Handbook of the Psychology of Religion and Spirituality, New York: The Guilford Press, 331–347.
Paloutzian, Raymond F. 2014. “Psychology of Religion and Spiritual Transformation.” In L. R. Rambo and C. F. Farhadian (eds.), The Oxford Handbook of Religious Conversion, Oxford: Oxford University Press, 209–239.
Paloutzian, Raymond F., Sebastian Murken, Heinz Streib, and Sussan Rössler-Namini. 2013. “Conversion, Deconversion, and Spiritual Transformation: A Multilevel Interdisciplinary View.” In R. F. Paloutzian and C. L. Park (eds.), Handbook of the Psychology of Religion and Spirituality, New York: The Guilford Press, 399–421.
Park, Crystal L. 2013. “Religion and Meaning.” In. R. F. Paloutzian and C. L. Park (eds.), Handbook of the Psychology of Religion and Spirituality, New York: The Guilford Press, 357–379.
Pinsky, Mark I. 1986. “Activists Threaten to Resist Canonization.” LA Times, March 28.
Prussing, Erica. 2008. “Sobriety and its Cultural Politics: An Ethnographer’s Perspective on ‘Culturally Appropriate’ Addiction Services in Native North America.” Ethos 36(3): 354–375.
Rambo, Lewis R. 1993. Understanding Religious Conversion. New Haven, CT: Yale University Press.
Rambo, Lewis R., and Charles E. Farhadian. 2014. “Introduction: Conversion and Global Transformation.” In L. R. Rambo and C. F. Farhadian (eds.), The Oxford Handbook of Religious Conversion, Oxford: Oxford University Press, 1–22.
Ranch, Kohanya. 2012. “Changing Perceptions and Policy: Redefining Indigeneity through California Chumash Revitalization.” Unpublished PhD dissertation, Dept. of Anthropology, University of California Riverside.
Richardson, James T., 1980. “Conversion Careers.” Society 17(3): 47–50.
Richardson, James T. 1985. “The Active vs. Passive Convert: Paradigm Conflict in Conversion/Recruitment Research.” Journal for the Scientific Study of Religion 24(2): 163–179.
Sandos, James A. 1985. “Levantamiento!: The 1824 Chumash Uprising Reconsidered.” Southern California Quarterly 67: 109–133.
Sandos, James A. 1991. “Christianization among the Chumash: An Ethnohistoric Perspective.” American Indian Quarterly 15(1): 65–89.
Sandos, James A. 2004. Converting California: Indians and Franciscans in the Missions. New Haven: Yale University Press.
Shepherd, John R. 1996. “From Barbarians to Sinners: Collective Conversion Among Plains Aborigines in Qing Taiwan, 1859–1895.” In D. H. Bays (ed.), Christianity in China, Stanford: Stanford University Press, 120–137.
Siems, Monica L. 1998. “How Do You Say ‘God’ in Dakota? Epistemological Problems in the Christianization of Native Americans. Numen 45(2): 163–182.
Sutcliffe, Steven. 2004. “The Dynamics of Alternative Spirituality: Seekers, Networks, and ‘New Age’.” In J. R. Lewis (ed.) The Oxford Handbook of New Religious Movements, New York: Oxford University Press, 466–490.
Stark, Rodney and Roger Finke. 2000. Acts of Faith: Explaining the Human Side of Religion. Berkeley, CA: University of California Press.
Stewart, Omer C. 1978. “Litigation and its Effects.” In R. F. Heizer and W. C. Sturtevant (eds.), Handbook of North American Indians, Volume 8: California, Washington: Smithsonian Institution, 705–712.
Timbrook, Jan. 1985. “Memorial to Dee Travis Hudson (1941–1985).” Journal of California and Great Basin Anthropology 7(2): 147–154.
Walker, Philip L. and Travis Hudson. 1993. Chumash Healing: Changing Health and Medical Practices in an American Indian Society. Banning, CA: Malki Museum.
Walker, Phillip L. and John R. Johnson. 1992. “Effects of Contact on the Chumash Indians.” In J. Verano and D. Ubelaker (eds.), Disease and Demography in the Americas: Changing Patterns Before and After 1492, Washington DC: Smithsonian Institution, 127–139.
Wallace, Anthony F. C. 1956. “Revitalization Movements.” American Anthropologist 58(2): 264–281.
Wesley-Esquimaux, Cynthia C. and Magdalena Smolewski. 2004. Historic Trauma and Aboriginal Healing. Ottawa: Aboriginal Healing Foundation.
Yang, Fenggang. 2005. “Lost in the Market, Saved at McDonald’s: Conversion to Christianity in Urban China.” Journal for the Scientific Study of Religion 44(4): 423–441.
All Time | Past 365 days | Past 30 Days | |
---|---|---|---|
Abstract Views | 609 | 113 | 5 |
Full Text Views | 576 | 6 | 0 |
PDF Views & Downloads | 407 | 16 | 0 |
The historical dynamics of religious change among the Chumash constitute a compelling case for the academic study of conversion. Within 250 years the community has experienced two major cultural transitions: first, European colonization after 1772, and second, indigenous revitalization since 1968. Although both events implicate changes in religiosity, ethnohistorians and anthropologists tend to regard religious conversion as a byproduct of other cultural forces. This paper takes a different approach because conversion is understood as a force that in itself contributes to cultural transition. The relative distribution of the four most significant religious traditions since colonization is traced using a model that synthesizes prevailing insights from conversion research into an analytical matrix that may be applied to historical and contemporary qualitative data. Approaching cultural change among indigenous peoples as conversion brings a renewed focus on religiosity as a cultural strategy at the same time as it contributes to a cross-cultural perspective on conversion.
All Time | Past 365 days | Past 30 Days | |
---|---|---|---|
Abstract Views | 609 | 113 | 5 |
Full Text Views | 576 | 6 | 0 |
PDF Views & Downloads | 407 | 16 | 0 |