Winds push clouds over San Jacinto Peak (Ayaqaaych), © painting by Gloria “Toti” Bell
It’s always windy in Southern California’s Native American homelands, whether you are contending with epic desert dust storms, forceful down-slope inland Santa Anas, or fierce winds driving dangerous wildfires. We also enjoy the refreshing balm of a cooling coastal night summer wind, and the sweet summer combo of shade and gentle breeze. Discover here the wonder of a Serrano cultural perspective from Dorothy Ramon (1909-2002):
Wind Power
By Dorothy Ramon1
Dorothy Ramon (Photo by Carolyn Horsman)
“… Kwiimknu' kimay shevet. 'Ama' ma' anim 'akwiinamu' key, North Wind.
The wind comes from the north. That is the one they call the ‘North Wind.’
Pataym chaacu' waha'. Pat shevet pa'pa'yu' hawayt kim, kwiimknu'.
They would also sing about that. That wind always comes there, from the north.
'Ama' ni' kimay. 'Ip hawayt pichyi' shevet kwiimknu' kimit.
And then it comes. The wind always comes here from the north.
Tum haynkwa' penekcu' heweka' 'atahtamerav.
For all eternity it blows onward to somewhere else.
Shevet 'acah qatt, yuunkcu'. 'Amatunga' 'ani' shevetu' hawayt xhiit yêynt perna'.
And that is the song of the wind, for all eternity. And that’s why it always blows, as if it were some living thing.
Waarêngk qaych hihii. Xhiit teyt perna'. 'Ichu'kinich 'uviht.
But we cannot see it. It is like a spirit. It was created a long time ago.
Xhiit 'a'ichuk Parhervit. Pana' shevetu', keym.
Something created by the Holy One… They say that’s why the wind blows.
'Amatunganim chaacu' taaqtam pana' nyaawnk chaachi', 'amatunga' sheve'ti'.
And so the people would sing that song, about the wind.
'Ama' ni' papi'a' qac 'amay'. Puuyum tewanaf tum hiiti' tervaf shevet xhayp 'apenkivev. It still exists today. They name all the locations that the wind passes through.
Qa'qaayv qac. 'Ap penek shevet. Hawayt shevetu'. Shevet 'aper'.
It is in the mountains. The wind passes through those areas. The wind is always blowing. That is the wind’s path.
'Ama' ni' papi'a' qac qaaych, 'ama' 'ayee' howpk ne'enaniv. Wuuwert xhayp qac qa'qaaych, pe'puyaan qa'qaaych.
That mountain there, that’s all I know about it. There are a lot of mountains all over, far-away mountains.
Warre' mayt 'amay' qayn 'enan. 'Ivi' 'ayee' howpki' 'anin 'enan 'amay.
But today I no longer remember. This is the only one I know.
'Ama' ma' 'anim tewa'nkin papi'a' chaav. Qac 'atewan. Pana' chaachi' amaym tewa'nkin. Hehewch kwan qac.
They mention them (the mountains) in the song. It has a name. They name that song. There are others.
Xhayp huwav: qayn 'enan 'aam peetewani'. Tum hihiit qay' ayee' qaaych tum hiit mermerher', huwac te'temet qac.
Somewhere else: I don’t remember their names. Not just mountains, everything, there are stones (with names).
Puuyum tum hiiti' te'um kimivayu' peychav. Pa'pa'yu' kimay.
They tell the names of everything along the way in the song. It comes from there.
'Ip shevetu'cu'. Mitkin pa'pa'yu' kimay 'akiichaminu'.
The wind blows here. Perhaps it comes from the east.
Warrêngk 'ama' pa'pa'yu' penkcu' 'ahkw 'ingkwa'. 'Ingkwa'pichyi'.
But then it comes around this way. It comes around this way.
Payika' txa' wêhakcu' harnek xhamya'qac, shevet, hawayt 'atahtamerav.
And then it goes back again in a circle, throughout the ages.
Pana'm chaacu' taaqtam 'uviht, sheve'ti' 'amatunga'. Qacevu' peychah.
And so the people would sing about the wind long ago. That was their song.
'Amay' qay' hami' 'enan patay 'uvya.' 'Uvya' chewpkif kim.
Today no one knows it anymore. It already has died out.
'Ama' qac qa'qaaych tum hihiit. Tewanavaym 'uviht. 'Amay' qayn 'enan patay puchuk. There are those hills and things. They named them (all those places) long ago. Today I no longer recall them very well.
'Ama' ma' 'ani' qac qa'qaaych 'ap 'ama'. Amayn 'ayee' 'enan penu'. Pataym chaav tewa'nkin waha'.
Those are those hills there. That’s all I know about it. They mention them in the song as well.
Paynamint keym.
They say ‘Panamint.’ …
'Ama' ma' 'ama' shevet txiit 'ervraft. Puuyu' tum hiiti' qapi' kwan. 'Ervraft shevet. Patayn 'ayee' 'enan.
That is a powerful wind (like a hurricane). It destroys everything. The wind is powerful. That’s all I know about it.
'Amay huwa'ci' qayn 'enan. Pana' kwan mih chevêk shevet hawayt.
I don’t remember the rest. That’s how the wind always goes.
'Atahtameraf pana' hawayt shevetu'qa'. 'Ama' 'ayee'.
It will alway go on blowing throughout the ages. That’s all.”
Ernest Siva: “There are mysteries.”
Sometimes translations don't truly convey Native American cultural references and deeper meanings. Ernest Siva (Cahuilla-Serrano), president of Dorothy Ramon Learning Center, discusses (and sings) some Serrano references to the wind.
Tell us!
Thanks to the Desert Sun newspaper for including us in news about spring wildflowers.
After a March rain, elderberry grow new leaves and feel a gentle wind at sunset. (Pat Murkland photo)
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Ramon, Dorothy, and Eric Elliott, 2000, Wayta’ Yawa’: Always Believe. Malki Museum Press, Banning, California, pp. 565-568, selection from “Deer Song About the Wind,” reading 481.