Name: Conversation with Guillermo G part 1 by Semillas y Raices
Duration: 35 min 27 s
Description: Two almost-old brown men talking about their motivations, trauma, ceremony and work

"the wise person from a traditional perspective is a person who is able to feel things"

 "So those that we care for may continue to live"- lakota saying

I always wondered why it is so difficult, almost hurting, to focus on the relationship(s) you can have or should be having with the people who deeply care about you. By simply thanking them and acknowledging them. Such a difficult thing to do, yet it is vital to do so.

Such an impactful conversation with so many topics that hit straight home.

"Where do we find ourselves?" WOW, yes! I know someone who i care for very deeply, who doesn't know where they fit because of the background of their parents. American? Mexican?  The sense of having more than one identity, in my opinion, is a powerful thing yet we are not taught that we are more than just one. Schools do not teach us any of this.

Mtg by D. Cozad

That Warrior Music
That Defender Music
That Arrows in the Air Music
That Ancestral Connection Music
That Mother Earth Music
That Your Older Brother's Music
That Never Quit Music
That We Will Be Free Music


Endure The Storm

Joe fish Dupoint kiowa peyote songs

Archie Hoffman miss u very much uncle

Ponca peyote song

Caddo peyote song

Beat by DJ Midax (Max Edman)
Raps by Joaquin Muerte


We Ometeotl

Read SO Good is a podcast on foundational texts in Language and Education housed by Caesura Collective. This month Mimi & Heba discuss the implications of bell hooks' ideas in Teaching to Transgress, particularly as they pertain to engaging in Critical Dialogue, the Use of Language and Methodological Approaches using Engaged Pedagogy.

#1 bell hooks Teaching to Transgress

Ómakȟa kȟoktópawiŋǧe núm sáŋm akéšakowiŋ
Wazí Aháŋhaŋ, Oglála Lakȟóta tȟamákȟočhe etáŋhaŋ hómatȟaŋiŋ

Háu
Áta wókȟokipȟeya wahínažiŋ,
Iníhaŋ nayážiŋ,
Até tȟáŋka hemáčha, na níš héčhena ayáziŋ.
Wónawizi uŋ nitȟózi,
Eháš nayáwizi, makhíli,
Wahíyaya waŋmáyalake, nitȟá-wičhiŋčala kiŋ kičhí.
Ȟupákiglake Tȟáŋka ektá otúyačhiŋ naŋké.
Ektá iwáhuŋni kiŋháŋ, amáyaluta-hiŋ kte.
“Ešá Pahá miyé šni yeló” eníč’iyiŋ na hé
Tóhaŋni iyéčhetu kte šni čha áta čhéya naŋké.	
Čhéye šni yo, slolmáyaye ló, čhičípazo, lé miyé yeló, 
Éyaš imáyutȟe šni, tȟuŋškála iníla, íyotaka yo.
Tȟuŋškála? “Itȟúŋkala” uŋgnáš ečhíčiyiŋ kte ló,
Na hé waštéyalake šni háŋtaŋš, hiyómau wo.
Kat’á iȟpéčhiyiŋ kte, ot’á yaȟpáyiŋ kte.
Oyúȟpe-tá ačhíyiŋ na wóȟešma él éȟpečhiyiŋ kte.
Oyúȟpe šúŋka (kiŋ) ónimnapi na iyákopi, huŋhé, 
Naníčipȟab na níšnála ȟčiŋ él naŋké, pȟamágle.	
Yuŋkȟáŋ, iwátȟokšu šá él wahíyaya čha
Yuǧálǧal naŋkíŋ na, ináwažiŋ kȟá.
Íŋše čhignáye, ináwažiŋ šni.
Očhígnakiŋ kte? Hóȟ, héčhetu kte šni.

Wáŋ éya, tákuwe léyeȟčiŋ waépȟa hwo? 
Waštéič’ila iglátaŋ iyánamažiče ló. 
Tasé hemáyeča ka. Taŋyéla waephíŋ kte,
Hókahe! Hél iyáye ló. 

Wazí Aháŋhaŋ Oyáŋke kiŋ lé thewáȟila,
Na Lakȟóta Oyáte kiŋ é čha iyótaŋwala.
Wayáka imáčup šni, ečháŋleš miyéčhiŋka
Lél wathí wačhíŋ yeló, kȟolá, oíhaŋke wanílya.
Sičháŋǧu Oyáŋke, eyá, khilí nigláwa he? 
Wáŋ k’éya, Wazí Aháŋhaŋ kiŋ lé niwáŋkab yaŋké.
Ikčéya hepȟé, iblúkčaŋ éyaš líla niwášte,
Na Wakpá Wašté Oyáŋke na kál Íŋyaŋ Woslá Hé.
Lakȟóta Makȟóčhe kiŋ lé tókhel okíhika, oíyokiphi.
Naháŋ Lakȟól wičhóȟ’aŋ tuwé kiŋ iyúha gluhá mánipi.
Núŋǧe gluǧáŋ po, ták epȟé kiŋ lená nayáȟ’uŋpi,
KILI hetáŋ KINI heháŋ na K-L-N-D. 
Oglála hetáŋ, Wanblee heháŋ, 
Čhaŋkpé Ópi hetáŋ, Pȟežúta Ȟáka heháŋ,
Pȟayábya, Íŋyaŋ Šala, na kákhiya Pȟahíŋ Siŋté,
Oyúȟpe, Ógle Lúta, na kákhiya Bló Ok’é.
Napé yuǧáta po, Napé yuǧáta po,
Nilákȟota kiŋ ínitaŋ kiŋ napékoza yo.
Lemátaŋhaŋ šni, wamášiču čha slolwákiye
Éyaš Lakȟól wičhóuŋ kiŋ é ȟča čha awábleze.

“Lakȟótapi kiŋ othéȟike ló,” eyápi s’a.
Éyaš akhé Lakȟótapi kiŋ oíyokiphi yeló.
Oyáte waš’áka enítaŋhaŋ čha inážiŋ yo,
Aŋpétu Lúta ahí čha blihíč’iya yo.	

Zuzéča sápa waŋ ahíuŋpapi,
Na ogná – akšáka – ečháni líla wígli 
Sápa šápa óta hiyúyapi kta škhé ló.
Oyáte kiŋ theȟí wákhipȟa-wičháyape ló.	
Hó tkȟá, oyáte kiŋ khúl iyúŋkap šni
Enákiyapi šni.
Ée ptáyečaska khinážiŋpi.
Na khušéya ophíič’iyapi,
Napȟápi šni, Inážiŋp šni,
Anápte wačhíŋ, iyúha ipáȟlalya úŋpi.
Míla Háŋska akíčhita kiŋ awíčhayuta nážiŋpi,
Ištákakpaŋ šni wóčhekiye gluhá inážiŋpi.
Akíš’aš’api, na uŋgnáǧičala hotȟúŋ-haŋpi,
Na tuwéni tȟóȟ’aŋpi kiŋ éktuŋžapi kte šni.
Oháŋ, owátohaŋ itéšniyaŋ wówaglake.
“Mní wičhóni” eyápi čhaŋna hená wéksuye.
Éyaš lé tákuwe wakáǧe kiŋ imáyanuŋǧe
Háŋtaŋš, tóškhe ačhíyuptiŋ kte kačhéle.	
Íŋše lé, Lakȟótiyapi kiŋ lé, uŋspémič’ičhiye,
Na čhaŋté imáhel, čhokáta owégnake,
Naháŋ oíhaŋke wanílya thewáȟila kte,
Čha lé oyákaȟniǧa héči, hé líla wašté.	

Hó hé é, héčhegla yeló.

Lakota Rap

Two almost-old brown men talking about their motivations, trauma, ceremony and work

Conversation with Guillermo G part 1

Semillas y Raices

Recent comments

ObiYoli

ObiYoli

ObiYoli

Francisco Velasco

Related tracks