SEWAILO MALICHI ‘Aa sewailo malichi yewelu sika “yo chikti yo sea huya aniwapo vyeulu ska sewallo malichi yvewelu ska yo chikti yo sea huya aninapo ‘yeulu sikaaa ‘Aa sewailo malichi yewelusika “yo chk yo sea huya aninapo yeulu sik sewailo malichi yewelu sika “yo chk yo sea huya anivapo yeulu sikaza Ayamansu sewailo ‘yo fayaliasus wweyekai “yeulu sika Sewailo malichi yewelu ska “yo chit yo sea huya anivapo syeul stk 88° SENU TUKARIA BWIKAM. FLOWER-COVERED FAWN ‘Aa flower covered fawn went out, enchanted, from each enchanted flower wilderness world, fhe went out Flower-covered fawn went out, enchanted. from each enchanted flower wilderness world, he went out ‘Aa flower-covered fawn went out enchanted. from each enchanted flower wilderness world he went out. Floner-covered fawn went out. enchanted, Irom each enchanted flower wilderness world ‘he went out ‘Over there: inthe flower-covered enchanted opening, as he is walking, he went out. Flower-covered fawn went out enchanted, from each enchanted flower wilderness world hhe went outThis is ahways the first song of the pahko. In it we talk about saila maaso, little brother deer, asa young deer, a fan. During the night ofthe pahko, he will grow up. In this song wwe talk about him coming out to walk around and to play in an enchanted opening in the flower world. When I sing, my mind is ahvays in the lower world, That is where [think the songs take place. There must be an opening in the wilderness over there in the flower world, The fawn comes out into that to dance and to play. learned this song trom Miki Maso. He always begins the frst part of his songs with an aa" to carry him into the song. So when Ising his songs T do that too. Chikti means ‘each, [am not sure just what it means inthis song, but when I sing it J think about Don Jesis. He talked about chikti huya, meaning each and every tree and bush in the wilder- ress world. The fawn must go out trom each and every part of the wilderness world. uring this song the deer dancer will be getting ready to come out from where be is cessing, but he isnot in the pahko rama yet. We sing this song after the voli and the harp begin with a song about the canaries which they call the Kanariom, So we call our song the kanariom too. ONE NIGHT OF SONGS 89ELAPO YEU WENE Elapo yeu wene va tatakali awakame Hlapo yeu wene ‘ae tatakalim awakamece Elapo yeu wene vae tatakatim awokame Etapo yeu wene vae tatakalim awakameee Etapo yeu wene vat tatakalim awakare Elapo yeu wene ‘vac tatakalinnawokamece Ayaman ne seyewallo yeovukt ~ sewa litt awakat Elapo yeu wene ‘ae tatakalim awakamece 90. SENU TUKARIA BWIKAM LET THE ONE GO OUT Let the one go out with the three pointed antlers Let the one go ot wth the three-pointed antlers. Let the one go out with the three-pointed antlers. Let the one go out with the thrce-pointed antlers Let the one go oul ‘withthe three-pointed antlers. {et the one go ou vith the three-pointed antlers. (Over there, fin Yevuku Yolemes floser-covered. flower patio, {have sparsely lowered antlers. Let the one go out with the three-pointed antlers“hiss tying to say that the litle deer’ ances are barely growing He FS has three ttle panes on his ates. Maybe as he walking out he sus 8 sesver blossoms on bis voles maybe e has bed antes against some Branches and SO flowers stuck. aan vce ot, he just as 0 ew flowers on is antlers. LAG, spare the opposite of yin, abundant. Maybe because there are so many lowers the flower world the fawn can't hep but get a few on his antes. aeamha Yoleme i someone who ives erly in the wilderness werk srs who dont tne inthe village at al, He basa spcialfeling fo de antinls and the other things sr there, "You cam sil be a Yewuku. Yoeme ifyou are wilng 10 Yt and lve that way.” Py’ ule rold us. Tere fsa Yewuku Yoo in the old sore ok He is the one who isin Charge of everthing inthe flower work, That is why the Soa Sa the patio in the flower selon to Yevake Yoleme. We ad the "Ft his name 1 show affection. Ie is ong Fanguage, but sometimes we use itn our conversation tn Hr tis ong fom Don Jess. es alwys the second sang we i ull it the eamrign sala, The deer dancer i still mat ut when we sng i- Weare WANE for him “This tell hose inthe Hower world 0 et him come out to dance ONE NIGHT QF SONGS o2 WANA YEU WEYEMA THERE HE COMES OUT Wana yeu weyerat ‘There he comes oul, wana yota karipo thete from the enchanted house, “yeu ne weyckai 1 come out from there ‘Wana yeu weyemai There he comes out vwana yota karipo therefrom the enchanted house, “yet ne weyekat 1 come out from there Wana yeu weyers There he comes out, wana yota karipo therefrom the enchanted house, ‘yeu ne weyeki ‘come out Irom there Wana yeu weyeral There he comes out, wana yota karipo therefrom the enchanted house, “yeu ne weyekatt 1 come out from there ‘Ayaman ne seyewsilo yevuku (Over there in YevukuYoleme’s "yolemta tevatchiapo Nlower-covered. flower patio. seal avakat ‘have sparsely Flowered antlers Wana yeu weyemal “There he comes out wana yota karipo there from the enchanted house. ‘yeu ne weyekailt ‘come out from thete ‘This isthe song when the deer dancer comes into the rarn from where he gets ready. First he goes tothe patio cross, then he starts walking in toward the rama like a dee. But this song is saving that he comes from the yo kati, enchanted house. When I leamed this sor from Don Jess, I asked him about this enchanted house. He said, “The enchanted house, well yes, somewhere in the mountains there are enchanted homes. From the enchanted home, he will come out” Another time Don Jess told us that the deer songs and the abil- ity to sing and to dance can come from these yo hoaram, enchanted homes. ‘Many’ deer singers begin the tonua, concluding stanza, with ayamansu, a word that ‘means the same thing as ayaman, over there. Don Jess usually began his tonua with syaman ne, Ne means“ think Don Jess iked to use i in his songs Because he als said that it was the deer who was speaking in them. “UJ maso hunen hialthe deer is say- lng that” he said after teaching us this song. Bu there can be other voices in there too. In this song we are describing the deer, and then he talks back 10 us. SENU TUKARIA BWIKAMSEATA VALUMAL WASH THE FLOWER ‘Tan seata valumal ‘But | am washed by the lower, ‘sea mochata awaka with a cluster of lowers im my antlers vweyekai Lak, kiane seata valu 1am just washed by the flawet sea mochala awaka ‘with a duster of flowers in my antlers. wweyekal valk “ane seata valumal But 1 am washed by the flower, sea mochala awaka with a cluster offlowers in my antlers, vweyckal Talk, Kiane seata valumal {Lam jst washed by the flowet ‘sea mochaka awaka with a cluster of flowers in my antlers wweyekali {walk ‘Ayaman ne seyewalo ‘Over there, I in the center huyatanaisukunt ‘ofthe lower-covered wilderness rmachiau kuaktekai 1 tured toward the dawn Sea mochala awaka With a cluster offlewers in my antlers. weyekai Twa, “ane seata valumal ‘But Lam washed by the flower sea mochala awaka with a cluster of flowers in my antlers, vweyekali walk, “After the deer has danced we take a tle break. Ther the pahkome, the sponsors ofthe panko, say that they are ready forthe proceso “The moro ya'ut, our manager, comes 10 aaey singers and asks ou prmisin to take the deer dane ‘along with the pahkolam eee tarapaleo tothe church, He makes a formal speech tnd then he takes them over there, and they lead the procession with the holy gues ‘ack to the rama. When the deer gets back ro te patio cross we start si ths for him, Iisa procession song, a flower 7 ne sng the deers telling ws tha he being washes the flowers, Don Jess said, “he is wg hs face rushed by the flowers, he washing Ws face with them” Maybe as he a nnsen sprog the wildemess some lowers are biting his ee ‘During the procession the vech ladies wil throw conti or Fwers whenever the der SIPS 1 chink that the song refers to this t00. ONE NIGHT OF SONGS 95“The deers place isthe lower worl, in the east, beneath te dwn, So when he stops be looks ak shen sway, the way he comes fom. Yaqui think of the west asthe place of death Maybe a he s walking in toward death e i oaking back to dhe, trying 19 decide i he wants to go on. You have to think about tha in the sor T Jeaned this song from Don Jess. He called ita kaminaroa bwika (a rod song or Pro ceason ong). He sid, “there are mony’ kaminaroa bw kant, but they ll ust be lower songs.” 94. SENU TUKARIA BIWIKAMSEWAU HOTERATE WE SIT DOWN TO THE FLOWER vasate sewau hotekate ‘Already we sit down to the flower. sea valli To receive the floes, sewau hotekatece we sit down to the flower Vasale sewau hotckate Already we sit down to the flower sea valikai To receive the Nowe, sewau hotekateee wwe sit down to the flower. ‘Vasate sewau hotekate Already we sit down tothe flower. sewa valikat ‘To receive the flower sewau hotekatece we sit down to the flower. ‘Ayaan ne seyewalo (Over there, in Yevuku Yolemes "yevuku yolemta sea tevatchiapo Flower-covered, flower patio, Sewa valikai To receive the flower, sewau hotekatece we sit down to the flower : This song tells that we are ready to sit down tothe flower to receive the flower. This means @ wwe are going to st down to our holy obligation, to our holy instruments. our raspers and ‘our water drum I tells the people thar we are starting. We do this to begin 10 complete their sacred request. This is the first one we sing ater the procession song Everything is flowers in the deer songs. The sexva, flower, i our deer singing instru ments the rspers, the gourd, the water drum. The sewa also is grace, the blessing or the tenefit we singers will receive by bringing the songs fram the flower world, The sewa is ako the song itself The deer dancer is sometimes called sewata ye’eme, he who dances the flowers. 1 learned this song from Don Jets. ONE NIGHT OF SONGS 95MAISO YOLEME ‘Ala inikun maiso yoleme hhunu kun maiso yoleme ini kun tua maiso yolemece ‘Ala inikun maiso yoleme hunu kun maiso yoleme ini kun tua maiso yolemeee ‘Ala inikun maiso yoleme hunu kun maiso yoleme {ni kun tua maiso yolemeve ‘Avaman ne seyenailo fayaliata naisukuni weyckai im ne yo sai vata pak weyekal Hunu kun maiso yoleme hun kun tua maiso yolemeee DEER PERSON, ‘So now this isthe deer person, so he isthe deer person, so hie isthe real deer person. so now this s the deer person, so he isthe deer person, so he isthe real deer person. So now this i the der person so he is the deer person, so he isthe real deer person. ‘Over there. Lin the center ofthe flower-covered opening, as 1 was walking, here in the open green water, ‘as Twas walking, So he is the deer person, so he isthe real deer person. Maiso isa word for a mature deer, but early in the evening this der is still o malichi, a fawn, Maybe here he is in between, like a teenager, between being a child and an adult “The deer dancer isin between in other ways foo. He is between this word and the flower world. He is both a yoeme, a person, and a yoawa, an animal. So that is how he can be the deer person, When he is called tua maiso yoleme, the real deer person, think about the way Don Jesis named our ancestors. He called them tua vat hiakim: the frst rel Yar (quis. [learned this song from Don jess. 96 SENU TUKARIA BWWIKAMAWA HISA MOELAM OLD ANTLER CROWN In awa hisa motewaim My old antler crown, rane kovate | move my head around. In awa hisa molewaim My old antier crown, rane kova kovatece ‘move my head, head around. In awa hisa molewaim My old antler crown, rane kovate | move my head around, In awa hisa molewaim My old antler crown, rane kova kovateee | move my head, head around, In awa hisa molewaim My old antler crown, rane kovate | mave my head around fn ana hisa molewaim My old antler crown, rane kova kovatece 1 mave my head, head around ‘Ayaman ne seyewailo yevuku yoemta Over there. in Yevuku Yoleme’s sea tevatchiapo flawer-covered, flower patio. sea mochala awa with a cluster of flowers on your antler. wainase vuite “your come running from that side. In awa hisa molewaim My old antler crown, mane kova kovateee | move my head around Hisa is the word we use for a headdress. We call the ceremonial headdress of the Coyote Society dancers a hisa, The quail have their litle hisa, their topknet, the feathers on the top of their heads. The Plains Indians’ long headdress of feathers we calla isa too. And the comet, we call the comet choki hisa, star headdress. When it isa verb, bisa may de- scribe the growth of the deer’ antlers. “Maso awam hisaneithe deer’santers will unfold: we say in one song. Usually when we talk about the deer dancer’ heakdtess we call it masokova, deer head. This song just talks about the top, the antlers asthe hisa. It is the deer speaking I don't know why he says his antler crown is old. The antlers of a deer change every year, but the deer dancer's antlers Stay the same year ater year So the headdress that the deer dancer uses is old, but Don Lupe Molina told me that everything in deer songs isnot in reality, notin this moment. Maybe there is @ reason the antler crown is ‘old inthe flower world, earned this song from Don Jess ONE NIGHT OF SONGS 9798 SEWA HUYA Sewahuya jyeune wevalika seva huya Sena yo hua anivapo yeu ne ska sew hyena Sowa huya yeu ne wevaliha sewa huya Sewa yo hug anivape “yeuine sik sewa hiya Sewa huya “yeu ne wevalika sewa huya Sewa yo huya anivapo “yeu ne sik ssewa huyaaa Ayaman ne seyewailo ‘aila vetukun cenchi vivichaka ‘Sewa yo huya aniwapo “yeu ne sika sewa huyaaa “The deer is talking to the wilderness world in this song. The Kaila isthe brightness of the light before dawn. At Yoem Pueblo and around te Marana area, we use that word for Tucson. Kala solai, you can see the brightness, is what we cal it.I leurned this song from Don Jesis, SENU TUKARIA BWIKAM FLOWER WHLDERNLSS Flower wilderness. as want to go out flower wilderness, Inthe enchanted flower wilderness world I went out, Flower wilderness, Flower wildetness, as I want Lo go oul, Slewver wilderness, In the enchanted flower wilderness world, {vent out Fewer wilderness. Flower wilderness, as Twant to go out, Flower wilderness. In the enchanted flower wildetness world, went out, Nlower wilderness. Over there, under the lower-covered brightness, I see you In the enchanted flower wilderness world went out flower wilderness.SEMALULUKUT ‘Aa semalufukult taka hunt toloko huapo sika hhuapo sewa luute Semalulukut taka huni toloko huapo sika hhuapo sewa luutece ‘Aa semalulukut taka huni tofoko huapo sik hhuapo sewa luute SSemalulukut taka hunt toloko huapo sika hhuapo sewa luutece ‘Aa semalufukut take hun toloko huapo sik hhuapo sewa luute Semalulukut taka huni toloko huapo sika huapo seva huuteee Ayaman ne seyewailo saniloata naisukun weyekai ssanilo huapo sika hhuapo seva haute Sematulukut taka huni toloko huapo sika hhugpo sewa lutece eet HUMMINGBIRD ‘Aa the hummingbied, also, in the light blue wilderness wert inthe wilderness he is using up the lower. The hummingbird, also in the light blue wilderness went inthe wildemess he is using up the flower. ‘Aa the hummingbird, also, in the light blue wiklerness went, in the wildemess he is using up the flower. The hummingbird, also, inthe light blue wilderness went, inthe wilderness he Is using up the flower. ‘Aa the hummingbird, also, i the light blue wilderness went, in the wildemess he i using up the flower. The hummingbird, also. in the light blue wilderness went, in the wilderness he is using up the flower. (Over there. in the middle of the flower-covered grove as Lam going, in the wilderness grove Iwvent in the wilderness he is using up the flower. ‘The hummingbird, also in the light blue wieaness went, in the wilderness he is using up the flower When the Hlowers are open. the hummingbird goes from flower to Hower. He sucks out the nectar: that uses up the flower, Luute means fo use up. We say apo vam Juuta, he is using up the water. This is different from two other words in Yaqui: chupa and ansuwa. We say apo a tekilwa chupa, he is completing his work, and pahko ansuwa, the pahko is ending ONE NIGHT OF SONGSLute is more ike “running out of or “using up” We say apo tomita lnuta, he is using up the money, or tomi huute, he is running out of money The song tells what the deer sees. He is looking at what the humeninghied is doing in the wildezness world, The flowers are open, and the ftummingbird is fying through the light blue sky, going from flower to tle. ‘eared this song from Tani Masobwikame in Potam. loo SEN TUKARIA BWWIKAMEMPO KA YO KAUSI WOLEKAME Empo ka yo kausi wolekame hitasa alia hitasa alive Empo ka yo kausi wolekame titasa awa hitasa halla Empo ka yo kausi wolekame tnitasa alive pitasa alia EEmpo ka yo kausi wolekame pitas alia hitasa hala [Empo ka yo kausi wolekame hitasa hala hitasa hala Empo ka yo kausi wolekame hitasa halla hitasa halla ‘Ayamansu seyewailo huyata nalsukunt Empo ka yo kausi wolekame bitasa hala hitasahaliva {Empo ka yo kausi wolekame hitasahaliva hritasa halwaaa Top you WHO DO NOT HAVE ENCHANTED LEGS You who do not have enchanted legs. what are you looking for ‘what are you looking for? You who do not have enchanted legs what are you looking fr. ‘what are you looking for? You who do not have enchanted legs what are you looking for, ‘what are you looking for? You who do fot have enchanted legs what ae you looking for what ae you looking for” You who do not have enchanted legs, what are you looking for what are you looking fo?” You who do not have enchanted legs ‘what are you looking fr, what are you looking for? ‘Over there, im the middle ofthe flower-covered wilderness You who do not have enchanted legs. ‘what are you looking for ‘what are you looking for? You who do not have enchanted legs what are you Tooking for ‘what are you looking for? When someone fas ability fom the enchanted homes an the enchanted world, he can vnc wel fara noe sure what this song meas, but | tink of the deer walking around in ‘hic song—maybe he fs st his enchantment, ye he He clumsy, maybe he i ooking for his enchantment, his ability to dance aon. earned this song froma Tan ‘Masobwikame. ONE NIGHT OF SONGS 10!AS, 02 SEWAILO WESIME Senso wesime sewailo vosime seyenalo yo satemal aman te yaine lo wesime Sew: ‘sewallo vosime seyenailo yo satemalt ‘aman te yaineee Sewailo wesime seailovosime seyewsilo yo sateral ‘aman te yaine Sewsailo wesime sewalo vosime ‘seyenailo yo satel ‘aman te yainece Sena wesime sexalo vosime seyewsailo yo satemali ‘aman t yaine Sessa wesime sewalo vosime seyewailo yo satemal ‘aman te yaineee ‘Ayamansu seyewailo huyata naisukuni Seal wesime sewailo vosime seyewailo yo satemal ‘aman te yaine Sewsailo wesime, sewailo vosime, seyewaila yo satemali ‘aman te yainece SENU TUKARIA BWIKAM FLOWER-COVERED. GOING Flower-coveted, going, Nlower-covered, crawling, flower-covered. enctanted. mountain lizard, there we wil anive. Flower-covered, going, flower-covered, crating, floncr-covered, enchanted, mountain hard there we will arrive, Flower-covered. going, Nlower-covered. cranling, flower-covered, enchanted, mountain Wizard, there we wil ative Flower-covered, going, Alower-covered, crawling, flower-covered. enchanted, mountain lizard there we will arrive Flower-covered, going, flowes-covered, crawling, Tlower-covered, enchanted, mountain lizard, there we will arive Flower-covered, going, Hhower-covered, crawling, flower-covered, enchanted, mountain lizard, there we will tre ‘Over therein the mile ofthe flower-covered grove, Flower-covered. going, flower-covered. crawling, flower-covered, enchanted, mountain lizard there we will arrive, Flower-covered. going, flower-covered. crawling flower-covered, enchanted, mountain lizard there we will arrive“The deer and the lizard are going along together in this song, and the deer is saying that they will arrive in the flower word, Hei ying to encourage the Kar The mountain lizard isa big lizard, not lke the litle ones you see around the village here in Marana, But it isnot an iguana, That one we call Kuta wikus. This is @ different ‘one a mountain lizard. In the song it says he is vosime. That is not exactly lke crawling seals. Yagul we sy tha abies or even drunks wakate, crow. They cant walks <0 they craw. But vosimne means that you are iyng, moving, or eswing bese you want to be, because you have the ability. I learned this song from Dor Lupe ONE NIGHT OF SONGS 03- SEWA HUYA ANIWA Empo sewa yo hua aniwa ‘empo yo huya aniwa vaewa sola voyoka Empo yo hua aniva vaewa sola voyoka huya aniwaza Empo sea yo huya ania ‘empo yo huya aniwa vaewa sola voyoka Empo yo huya ania ‘vaewa sola voyoka huya aniwaiaa Empo sewa yo hua ana ‘empo yo huya aniwa ‘aera sola voyoka! Empo yo huya ania vvaewa Sola voyoka hhuya aniwaaca Ayamansu seyewailo hhuyata naisukunisis “yo huya aninrapo usyoli machi hekamake usyolisi vaewa sola voyoka huya aniwaaa Empo yo huya aniva ‘vaewa sola voyoka hhuya aniwaaea SENU TUKARIA BWIKAM FLOWER WILDERNESS WORLD You are an enchanted flower wilderness world you are an enchanted wilderness werd, “you lie with see-through freshness. You are an enchanted wilderness world ‘you lie with see-through freshness, wilderness world You are an enchanted flower wilderness world ‘you are an enchanted wilderness work “you lie with see-through freshness. You are an enchanted wilderness workd you lie with see-through freshness, wilderness world. You are an enchanted flower wikderness world, you are an enchanted wilderness world, “you Tie with see-through freshness You are an enchanted wilderness world, you lie wth see-through freshness, wikdcmess world ‘Over there: in the center ofthe flower. covered wilderness, in the enchanted wilderness world, beautiful with the dawn wind, beautifully you lie with see-through freshness, wilderness world You are an enchanted wilderness world ‘you lie with see-through freshness, wilderness world1 learned this song trom Don Lupe Molina who lives at Vicar. The song reminds me of the flower world in the early morning houe when the sin is coming out. Ics talking about the dew. The dew ison the blades of grass and the many leaves on the different plants in the wwildemess world. Animals of the wildemess are just becoming active at this hour. In this song the deer sees the peaceful and quiet morning. He sees the freshness, the dew on the ground, when be looks toward the east where the sun is sing over the mountains. ONE NIGHT OF SONGS 105106, SEWA YOTUME GROWING FLOWER Sewa yotume sewa youre Growing flower. growing flower seewa yo machi hekamake sika flower. withthe enchanted dan wind, went ‘Machi hekamake hekawapo chasime With the dawn wind’ it. you are fying, “yo yo machi hekamake sikaaa vith the enchanted. enchanted dawn wind you went Seva yotume sewa yolume Growing flower, growing Hower, ‘sea yo machi hrekamake sika flower with the enchanted dawn win, went. Machi fiekamake hekawapo chasime With the dawn wind’ ag, you ae fying, “yoyo machi hekamake ska with the enchanted, enchanted dawn wind you went. Sewa yotume sewa yotume Growing flower, growing flower, sewa yo machi hekamake sika flower, withthe enchanted dawn wind, went. Machi fiekamake hekawapo chasime With the dawn wind’ ai, you ae fying, yo yo machi hekamake sikaaa with the enchanted, enchanted dawn wind you went Ayamansu seyewailo Over there, long side the flower-covered vetana yo aniwata vevepa Con top of the enchanted world smckka hikatchasime fa om the top, you are ying, tata aman weche velana ‘on the side, where the sun falls, usyoli kala lipapati ansime ‘beautifully, endlessly. sparkling, you go. Empo yo machi hekamake sikaait With the enchanted cnwn wind, you went When I fook atthe sky in the morning before dawn after a pahko, 1 think ofthis sing. The growing flower is the light of the sun pushing back the darkness of the night until it disap- pears to the west. Don Lupe taught tne this sory. SENU TUKARIA BWIKAMSEWAILO SEVOLI FLOWER-COVERED FLY Seailo sevolt sevolt Hlower-covered fy fy. wane hisane ry antlers, {will unfold. Sewalo sevol sevolt Flower- covered fh fh ‘wane hisanece my antlers. J will unfold, Sewailo sevol sevol Flower-covered fh My wane hisane ny antlers, | will unfoke Sewsailo sevo sevoll Flower-covered fy fh, awane hisaneee ry antlers, Iwill unfold Sewailo sevol sevol Flower-covered fy fh wane hisane ‘my antlers [vill unfold Seal sevoli sevolt Flowser-covered ly I ‘wane hisanece nny antes, Iwill unfold Ayammansu seyewalo (Over there, in the center ‘huyata naisukuni ‘of the Mlwer-covered wilderness, tevulia yukuta wecheko ‘when the summer rin fll, sewaheka mak ne with the Mower wind, wane hisane nny antlers, will unfold Sewailo sevoli sevol Flower: covered fh fh wane hisaneee nny antlers, will unfold When the summer rains come in late june or July everything begins to grow and there are ‘more flies around then. In this song the deer is talking to the Nower-covered tly and telling him that his antlers are growing, or unfolding fn Yaqui youune means to grow. Hissane ‘means to unl ‘Yaquis talk about many dilfeent flies special les in the songs and in our culture. There isa yoko sevo', spotted fly, who has @ part in the killing the deer ceremony. And the veka sevo'i heaven fly is believed t0 bring bad news or to foretell disaster, Teka sevo' is @ large fly that is called the horsefly 1 learned this song fron Don Lupe. ONE NIGHT OF SONGS 107ned TOLO PAKUNI TO THE LIGHT BLUE OUTSIDE Aalook out to the light blue outside. up tothe light blue ouside ook out to the light bluc outs, up tothe light blue outside Aa yeweli hiweka tolo pakunt tolo pakun ikawi Yeweli hiweka too pakuni tolo pak hikawi ‘Aa look out Aa yeweli hiweka to the light blue outside, tolo pakuni tolo pakum hikawi up tothe light blue ouside Yeweli hiweka Look out tolo pakuni to the light blue outside tolo pakun hikawit up to the light blue outside ‘Aa yewelhiveka ‘Aa look out tolo pakuni to the light blue outside, tolo pakun ikaw up tothe ight blue outside Yeweli hiweka Look out tolo pakunt to the light blue outside tolo pakun hikawit up tothe light blue outside Aa wainavo St ‘Aa from that side itou weyeka tous. ashe is walking, Wainavo su From that side itou viterna tous, ashe is running, Yeweli hiweka Look out tolo pakuni to the light blue ouside tolo pakun hikawii up tothe light blue outside Some deer songs lke just forthe way they sound 1 heard this one from Miki Maaso and Feared it toe him, Wen tolo pakuni is epeced, 1% beautiful to hear. When we Sig this song the deer dancer goes ut to ok a the sky. He goes out of the rama and Jooks up. los SENU TUKARIA BWIKAM TUKA Tuhawa haint his Taka te Thaw hair h That Tukaw hat: t Tuka Dot ore Sh che iJUKA YOLEMEM NIGHT PEOPLE Tukawa yolemem Night people hhainhuni ka howaka though nothing is done to them. Fhiokot sem hiusaks ‘they go sounding piifull “ka tukawa yolememmm Night. night people: “ukawa yoemem Night people. fhainhuni ka howaka Though nothing is done to them. hiokot sem hiusaka they go sounding pitifully. “oka tukawa yolememmm [ight night people, “ukavea yolemem Night people, fhainhuni ka howaka though nothin is done to ther. hriokot sem hiusaka they go sounding pill: uk tukawa yolememmm ‘Night, night people: ‘Ayaman ne seyewalo ‘Over therein the flower-covered naiyol yo tuka anivapo cherished. enchanted night word, ‘chewa yolemem Yam more human. Wainhuni ka howsk “Though nothing is done to ther. Thakun hukusiata somesshere, loudly. Friokot sem hiyava they go sounding pity Joka tukawa yolememmm Night, night people. oon Jess said that te nig people in this ond WT hats. They make a sound lke a cry or hie as they fly around at night Dom Jess ward that it is Yevuku Yoleme speaking or his sag. He says at the bats are yolemenh PAD pat that he is chewa yoleme™- tore people or mone hur Yewuka Yolemcn, ht the ability to communicate with bids cand anima oepvmatator came co talk with us about our Yi bilingual program at Richey School oer ruc Indian worms fen Derwer | ink “about fer when Fook at the con Shading stan ofthis det sorg becuse se i “Indians don't have adjectives: Only ‘ehite people use a fe oF adjectives. Indians 9 right wo the point” The Beauty ofthe final stanza, és how al che adjectives Pilea ‘Usually the tonuia begins with aye voor ayamanst, words that mean “ver there Shen in most of Don Fests’ songs comes ONE NIGHT OF SONGS 109we; 1 usualy efersing tothe deer or to Yevuku Yoleme, Then there is always a phrase ch describes a place oer there inte lower word. tat pase the adjectives pile up Tike clouds against a mountain. In. his song there dre three seyewailo, flowercovereds yO. “enchanted: and naiyol, cherished. When there isa long vonvts ‘and a singer has a strong voice to sing ial in one brea, the song sounds very bec 1O. SENU TUKARIA BWIKAM\ SIKILL SUVA Sill vakata weyekapo ne SU sia vaka heka vetukun ri kateka sii suai sil suv sili vakata weyckapo ne SU sial vaka heka vetukun ri katek. sik sovawi sik suv Siali vakata weyekapo ne SU salt vaka heka vetukun oi kateka sik savant sik suv ‘Ayaan ne seyeto ‘aioli yo hua anivapo chewayolemem Sil vaka eka vetukun ni kateka sili suvai iil sua RED QUAIL Where the green bamboo stands, ‘under the green bamboo DIeeZe, tsi Reed qual, red aus Where the gicen bamboo stands, under the green bamboo breeze. sit Red aul, red cual Where the green bamboo stands. ‘under the green bamboo Breeze, Ist. Red quail. red quai ‘over there Lin the flwer-covered 5 hesished, enchanted widemness work 1am more hurnan under the green bamboo breeze. Ist. { Red quail, fed avail ois more human” [asked Don Jess afer ne aught me this song. “Wel e s the cee vata Yoeme, Yevuk Yoete” He lt Me Ire would not have tld me that T vould have thought that the song Was oem sitting out there ealking (0 the vain about te der, bat [guess ee Yevuku red qual ed quail are called bobwhite qual English. Don Jest said dat the red «quail Ive up inthe mountains, inthe Vakateteve Moonta vent ofthe Yaqui villages. Vakateteve mers a amo in Yaqui Tee sl! bamboo thos rows by th pings up in ee Nebaetee ‘Mountains. one NIGHT OF SONGS MlTet KAU SATEMA au satera kowema, kowema hoyone Kau satema owema, kowema hoyonece fr Kau satema owema owema hoyone Kau satema owema owema hoyosece Kau satema owema owema hoyowe ! Kau satema owema owema hoyowece | ‘Ayaman ne seyenailo ' teweli kauta heieka vetukun Kayowe ‘Kau satema / kowema kowema koyowece 2 SENU TUKARIA BWIKAM. MOUNTAIN BUZZARD Mountain buzzard, hover hover, hovering Mountain buzzard hover, hover, hovering Mountain buzzard, hover, hover, hovering Mountain buzzard hover, hover. hovering Mountain buzzard, hover, hover. hovering, Mountain buzzard hover hover, hovering. (Over there, | under the shadow of the flower-covered, deep blue mountai 1am hovering, ‘Mountain buzzard, hover, hover, hovering,ais cal all vudtureswirum, Kau satema sone kind that we call mountain uz They say that mountain buzzards were very big. ut chat they haven't een thera for a Hong time. Perhaps they were condor. 7 learned this song from Don Jess. tis tohakteme, a bouncing one. I cum sing @ tohakteme to give a deer dancer a chance to show off his abi’ to dance, cr we cam use i to show a dancer he should not be too proud. The tobakteme fas a special ehyten thar is hard to dance to. These bid songs usually came late during the night. Wher we sing them. the pabkolam and the deer dancer wil play with them and act out the words, The dancer will put his arms out and whit like a vulture in this one. ONE NIGHT OF SONGS 6Tol CHUKULI POUTELA BLACK COWBIRD ‘Aa tolo bwwiapo yeyene ‘Aa upon the light blue earth, you pl ‘chukal yo poutela black, enchanted cowbird Saniloapo yeyene Within the grove, you play ‘chukuli yo poutelaaa black. enchanted cowbird. ‘Aa tolo bwiapo yevene ‘Aa upon the ight blue cath, you play chukuli yo poutela ‘lack. enchanted cowbird, Saniloapa yeyewe Within the grove, you ply. | chukuli yo poutelasa black, enchanted cowbird. ' ‘Aa tolo biviapo yeyene ‘Aa upon the light blue earth, you ples uk yo poutela black, enchanted cowbitd Ssaniloapo yeyene ‘within the grave, you play. ‘chukuli yo poutelaza black, enchanted cowbird. Ayamansu seyewallo ‘Over there, upon the top i “yoyo kauta vepa ‘ofthe flower-covered, enchanted mountain, | yeyewe you play: \ ‘Tolo bwiapo yeyewe Upon the light blue earth you ple chukuli yo poutela ‘black, enchanted cowbird. } Saniloapo yeyene Within the grove. you play. ‘chukuli yo poutelaaa black, enchanted combird. The poutela i smal black bid that sounds he early morning hours before dawn. The : aac rove be taking 0 the poatels. The poutela ically the brownrheaded cowbird by English speakers. leared this ong fm MIKI Mas. 4 SENU TUKARIA BWIKAMMALISU KA SEATENE nik tae valits yeu yurako tu malisu ka seatene Jrika tae vaita yeu yurnako umalisu ba seatenece tika tae valita yeu yumako ‘umalisu ka Seatene Inika tae valita yeu yurnako ‘urmalisu ka seateneee tik tae vita yeu yurmako ‘umalisu ka seaten Inika tae valita yeu yurnako uu malisu ka Seatenece Iyihane seyenailo macho 2 ‘afasoita hikausu chatuko iyo baapo niki am mamachiosa ua malisu ka seatene Inika tae valita yeu yorako ‘urmalisu ka seateneee THE FAWN WILL NOT MAKE FLOWERS “This daytime coolness reaches Mt the fawn will not make Thowers. ‘This daytime coolness reaches ovt the fn wll not make Howers. ‘his daytime coolness ceaches the fawn will not make flowers. “This daytime coolness reaches Out the fawn wil not make flowers “This daytime coolness reaches Out, the fawn wll not make flowers: “This daytime coolness reaches Out the fawn will not make flowers “This lower-covered davsn world ses UP brightly. there when they divide the enchanted earth with light. the fawn will nt make owes {Wen this daytime coolness comes cut the Er al not make flowers. “This san alva bwikam, a moring servis which 1 earned from on Lupe: It is say ing tat the palko will soon Be oe sind then the deer the fawn, willbe gone back t0 the ower world. The song talks abou the earth with lines of light During this song the deer in the rams he will ance te wy the rays of te dass sun fn oUt to divide up dancer blesses te ground. When he is dancin front of us Tint tothe east, Hen ro te orth, ta the south, and finally tothe west. He does this to bless the four “rections and all the earth At the same Ct the maelhto will be saying his morn the alavato. When he does the ‘each of us in the kolensis He ning sorvice prayers. Sometimes Fe will say a prayer called rakes camdles fom thea ae us front of aren one ofeach mascian asl dancer the sree dancer and the palikotam fin dancin they take their candles out £0 the pov cross and leave ther there ao ere tower, ke other You seh ‘auch as Katene, make a house, [ONE NIGHT OF SONGS 156 TOSALL WHIKIT ‘osali wiki, tosali halsempo auka witosalita ‘ala wititt wikema ‘osali wiki, tosali wiki, haisempo auka witosalita kala witwiti wikemaaa Tosa wiki, tosli wl, hhaisempo auka witosalita ‘ala wit ikea osali wiikit, tos wiki haisempo auka witosalita ala witwiti wikemaa “osali wiikt, tosai wiki, haisempo auka witosallta kala itt wikema “Tosa wiki, tosal wiki, haisempo auka witosalita ala witwiti wikernaaa ‘Ayamansu seyewailo huyatanaisukuni ‘sen yo hurya aniwapo val vakultapo ‘ala wittt wikema “sali wikt,tosali wiki, hhaisempo auka witosalita ala witwiti wikemaza SENU TUKARIA BWIKAM WHITE BIRD White bird, white bird, what happened to you that ‘you are enllessly pling the we straight? ‘White bird, white bird, what happened to you that ‘you are endlessly palling the web straight? White bird. white bird, what happened to you that ‘you are endlessly pulling the web straight? White bied, white bird, what happened to you that you are endlessy pling the web straight? White bird, white bird what happened to you that ‘you are endlessly palling the web straight? White bird, white bird, what happened to you that “you are endlessly pulling the web straight? Over there, in the center of the flower-covered wilderness, upon one cool enchanted wilderness world brat you are endlessly pling the web straight White bird white bird ‘what happened to you that “you are endlessly pulling the web straight?‘is song is about a spider. People ask ust ing “That is why [put it here inthe amateur hour During this time afer the mori Sie" anyone can come and ask us 20 USE OME vtruments to sing with or they can ask Sto ing sting fr ther so eat they oF se edance deer or palnkots dances We call dhs OWE Timobnaim (donated ones). Maybe they ask for this one a lot how because there is a record Out swith a deer song by this title vor During the amateur hour tie whet Tighe ear a new deer ong tat | hed’ lheard before. Lenjoy the chance to take a break and listen to those who have learned songs fram somebody somewhere ese vr carned this ong fee a singe they cil Hop sho is from Loma Vahkom. ONE NIGHT OF SONGS 17IL MASO Mi maso hhuyapo bwviapo omsu sika ti maso, hhuyapo bwwiapo omsu sika limaso bwyapo bwiapo Kom sik imaso hhuyapo brviapo Hom sit Mi maso- hhuyapo bwipo komsu sika temaso i huyapo bao 1 ‘kompu sika Matcha teweli bam “yoko bampo se hekit rottek toloko bap Komsu sika ‘sea hiekapo kom hiyawa Wimaso huyapo bwiape omsu ska LITTLE DEER Latte deet, : within the wilderness, upon the earth dvs, he wen Little deet within the wilderness, upon the earth do, he went Little dees within the wilderness. upon the earth, dwn, he wert. Little dees within the wildemess, upon the earth, cdnwn, hee wert Little det vain the wilderness, upon the earth. down, he went Little deer within the wilderness. upon the earth, down, he went Morning came, dark blue water in the spotted water, you drank returning on the light blue earth, down, you went ‘on the flower dawn wind, dwn, you are sounding, Lutte deer ‘within the wilderness, upon the earth, clown, he wentIn this song I see a litle fawn walking down the slope of « mountain. The song says that the fawn is sounding. making a sound. Maybe it has lost its mother and is crying tor her. “The tonua, concluding stanza, of this song does not begin with ayaman ne oF aya ‘mansu like most ofthe others Ising. When I have one that i like this [tel the deer dancer to listen. [tell hin the first word of the tonua, and f tell him to listen for that. Yoko means spotted in English, but itis talking about the way the water looks to the lit tle deer. The water is clear but it has patches of green suspended in it, so the deer says that itisspotted. T heard Marcos Savivae from Potam sing this song. ONE NIGHT OF SONGS 117+A os SEWA HULL Seva hu haikunsa usyolistsewa tem ine se muteka thi Haunsa usyois sewa temula ne se mated tek sewa ful Seva hu haikunsa usyolist sewa temul nie se muteka thi Hatkunsa usyolstsewa tem ne se mute teki sewa hl Sew hull hakunsa usyolis sews tera ine se muteka teki Haikunsa usyoisi sewa tera ‘nc se mutes tek sev hui ‘Ayamansu seyewatlo saniloata nalsukunisu rmasifasai sewala sewa nat se weche vetuku olisi sewa temula re se mateka teki Haikunsa usyolisi sew temula re se muteka thi sewa hull SENU TUKARIA BWIKAM FLOWER BADGER Flower badger, where have you placed me a beaulifl rolled, Flower pillow? Where have you placed me, a beautiful, rolled, Nower pillow. flower badger? Flower badges ‘where have you placed me ‘a beautiful rolled, flower pillow? ‘Where have you placed me ‘a beautiful, rolled, fewer pillow flower badger? Flower badges ‘where have you placed me. a beautiful rolled, ower pillow? Where have you placed me, a beautiful, lied. flower pillow, Flower badger” ‘Over there, inthe center ofthe lower-covered grove, under the masalasa flower where the flower fll, a beautiful, rolled. flower pillow. ‘you placed me. Where have you placed me a beautiful, rolled, lower pillow flower badger?Deer songs are sometimes dificult 0 understand unless they are explined by the sin When [asked Don Lupe about this one ater be taught it fo me, fe told me it was about @ Peager and usiewinder soak. The Badger grabbed the sidewinder ad Kil i. Te the header tossed the sake among the ling lssoms under the mase'ast. The masa a5 8 Called Queen's Wreath by some people here in Arizona I ques tat the sidewinder wos veiled up that’s why the sng sas ie was ermal, eld p in ball When | it Heard the song thought tela was form of eterna, to kick. Bue wien 1 aed with my ai sere tam. ae old me vemnula means balled up or rolled up in bal Teki means “lad” fut in hs tanslation that doesn't come out right, so we decided to ranslate i “placed ONE NIGHT OF SONGS 12hm2 MILUKIAM TOVOKTIANE mete itom sea hilukiam tovoktiane sail mete itor sea hilukiam tovoktiane sailtaa mete itom sea hilukiar tovoktiane saila mete itom sea bilukiar tewolktiane sails mete itom sea hilukiam tovorktiane sail Imete itom sea hilukiam tovoltiane sail ian ne seyewalo "yew yoemts sea tevatchiapo yeumatuko ftine chatwatuko Tutine mete itom sea hilukiam tovoktiane sailaaa PICK UP RASPERS These our ower spe let us pick up, litle brother. “These our flower Faspess Jet us pick up. hte brother “These our flower Faypers Jet us pick up lite brother “These our Hower FaSpers Jet us pickup, hit brother. These our flower raspers let us pickup, hte brother. “These our flwer Faspers let us pick up, litle brother. ‘Over there, Lin Yevuku Yolerne’s flower-covered, ower patio wat was pled will end. what was shouted wil end “These our flower raspes. let us pickup, hte brother. “this song tes he der that we are ready to tp singing 1 es tP that the songs and the igames are over or this pak on Jess ag me SS SENU TUKARIA BIVIKAMSEA YOLEME HUYA SIKA FLOWER PERSON IS GOING TO THE WILDERNESS Sea yoleme Flower person. sea yo hua ska to the enchanted flower wilderness is going, sea yo huyanve sik to the enchanted flower wiklerness is going, Seayoleme Flower person. sea yo huyae ska to the enchanted flower wilderness is going, sea yo huyavve sikaaa to the enchanted flower wilderness is going, Sea yoleme Flower person. sea yo huyanw ska to the enchanted flower wikdemess is going, sea yo huyavve sika to the enchanted flower wilderness is going, Seayoleme Flower person, sea yo huyaw sika to the enchanted flower wilderness is going, ‘sea yo huyawe sikaaa to the enchanted flower wildemess is going. Sea yoleme Flower person. sea yo huyani ska to the enchanted flower wilderness is going, sea yo huyawe sik to the enchanted flower wilderness is going, Sea yoleme Flower person. sea yo huyaw sik to the enchanted lower wilderness is going. sea yo huvane sikaaa to the enchanted Mower wikleress 5 going, Ayaman ne seyewalo ver there, Lin the center huyata nasukuni ofthe flower-covered wilderness ‘eata yosi wechepo where the flower falls with enchantment seata yosi hekapo where the flower blows with enchantment, Sea yoleme Flower person. sea yo hua sika to the enchanted flower wilderness is going, sea yo huyawe sik to the enchanted Mower wildemess is going, earned this procession song from Don Jess. While itis being sung the deer dancer ancl the pahkolum will go with the maehto and the church people in «procession t take the holy figures back to the church, When the deer dancer gets to the patio eros, we stop the song. This is the last deer song uf the pako. The song talks about the deer, the flower person. He ix going buick to the flenser weld 10 the place of enchantment, back 10 his enchanted home: ONE NIGHT OF SONGS 2114 SENU TUKARIA BWIKAM 24, After months of practice25, The altar is ready ONE NIGHT OF SONGS 25