"F.L. Kitsepawit documented a Sun Ceremony which was held in the home of the Lulapin traditionalist named Kula, who lived in Ventura, California. Presumably it took place sometime in the early American period, when Chumash traditionalists were forced to go 'underground' due to severe repression of their human and religious rights.
Shuluwish was an old man at this occasion, when he acted as the Master of Ceremonies. Early in his prime, he served as the assistant mayor of the large seaport called Shisholop which was located on the Ventura beach . After the reduction of the population of this seaport into the Ventura mission, Shuluwish became one of the last leaders of the Kamemey resistance.
Noted guests at this Ventura Sun Ceremony included Kitsepawit, his maternal grandfather R. Timi and A. Chmuya. They and other guest were invited to this ceremony as representatives of local Chumash families representing complex and enduring rivalries.
The ceremony began around 10 o'clock in the morning. The guests
sat in the crowded living room, with their backs against the wall. The formal meeting began with the guiding elders revealing the presence of a number of "mysterious" ritual objects which were featured as center pieces for the theological and ethical discussions that followed. Kitsepawit remembered
the Sun Symbol, painted on a whale vertebra, most clearly of all of the holy relics.
Chumash ethics was a major topic of discussion at this meeting. One subject that came up was the use ritual title Ray of the Sun, still used proudly by the traditionalist spiritual leaders. Kula spoke on the topic of nobility and advised Kitsepawit that "if a man observed the virtues which belonged to the rays of the sun, he would be like a ray in the world. He would have noble feelings to help his neighbors."
I. Shuluwish was the Paha, or master of ceremonies at this gathering He sat in the middle of the room, surrounded by the many mystical objects and began a formal speech which featured archaic religious terms that some members of the audience [including Kitsepawit] found difficult to understand. Shuluwish's oratory was followed by three Rising Sun songs sung by Kitsepawit's grandfather R. Timi. From the west side of the room, Timi faced eastward and sang about a symbolic rising of the Sun, expressing "gratitude" to the Sun.
Shuluwish was one of the leading politicians of his generation. And, like many other leaders of large Chumash communities, Shuluwish did not live immediately in the town that he helped rule but rather ritually isolated himself in the smaller community of Kachukuchuk. This community was located near the mouth of Large canyon a short distance up the Ventura river from Shisholop.
Kachukuchuk means a wild dove.111 The creek drains into the Ventura river from the east, near the modern town of Casitas Springs. One of the reasons that this canyon may have attracted spiritual leaders like Shuluwish is the sulphur hot springs that is located higher up the creek. Such springs were used for medicinal purposes, and were considered sacred [full of healing power] by traditionalist families. Sulphur mountain located next to this spring was called Qinominomo.
At Kachukuchuk, Shuluwish and other religious leaders could avoid contact with the mundane affairs of daily living in a bustling seaport. This also gave him an advantage when the Spanish began to force the local Chumash into the Ventura Mission, which was located between Shisholop and Kachukuchuk. At first contact, Shuluwish and Chukauyon resisted Spanish colonialism as leaders of local traditional Chumash. But eventually, under growing pressure from the Catholic priests at the mission and increased death rates from plagues, the once thriving seaport was reduced to a few shacks in the sand dunes for use by fishermen. And Kachukuchuk was similarly reduced. It was at this time that Shuluwish relocated to Kamexwey, which was still functioning as a traditionalist community away from the mission.
Shuluwish was a Limu islander, and therefore would have been welcomed at Kamexwey which housed many of the oldest Limu leadership. His name meant "full of birds" Kitsepawit identified him as a member of the Antap Council of Twenty One, which asked him to serve as the assistant official of Shisholop under mayor Chukauyon.
through the John M. Anderson Library Project.
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