Tañhi iyahinpho / When the Forest Awakens, Camilo Ballena

 2026 Argentinian Indigenous Poetry Prize

Original poetry in Spanish and Wichí © Camilo Ballena

Introduction and selection © Violeta Percia y Diego Antico

Translation from Spanish © Lorrie Jayne and Juan G. Sánchez Martínez

IF YOU PREFER TO READ AS PDF, CLICK HERE

Camilo Ballena lives in Sip’ohi (El Sauzalito), Chaco Province, Argentina. He was raised in a community where the Wichí language and ancestral traditions formed an essential part of daily life, and the Wichí elders taught values of respect, work, and balance with nature. Camilo is a researcher of the Wichí language and a bilingual educator. In 2012, he founded the Wichi Lhomet publishing house: a collective whose purpose is to promote Wichi authors, musicians and illustrators. The project also produces educational materials. Camilo has contributed to the development of an intercultural Wichí pedagogy that is based on the principles of “hacer juntos” / Tonufweshu (“doing it together.”) Camilo Ballena is a poet, musician, and singer-songwriter whose compositions can be heard on three albums such as “Sip’ohi” and “Matojh.” 

The following poems come from the bi-lingual edition (Wichí-Spanish) of Tañhi iyahinpho / Cuando despierta el monte (“When the Forest Awakens.”) This book is the winner of Argentina’s first Indigenous Poetry Prize, 2026.

In order to make way for the Wichí vision, Tañhi iyahinpho / Cuando despierta el monte questions the vision about the forest by the Western mixed-raced [Latin American]. The poet begins with the question, “Hat’ehap n’wuye tojh n’yomey tañhi, tojhmhe nintowflayej? / How do I speak the forest to someone who has never traversed it?” He then sets upon this task, undertaking a poetic response-translation. To write poetry in two tongues, in both the Wichí and Spanish languages, is a work that surpasses episteme-phylosophical translation. As Camilo Ballena puts it, “Words which are linked to the forest, the spirits, the natural cycles and emotions, have more ample meanings than the ones conveyed in Spanish.” Respect for intercultural diversity and the rights of the people should begin in these translations. Therefore, the poet assumes the necessity of giving voice and making heard the memory of the forest, which is to listen to what the forest is saying in the Wichí language. With feet on the ground, the experience of inhabiting the territories in a new way opens the possibility of traversing the path between two languages. Everything that is buried in the forest, in the shadows and swirls, knows the sensitive worlds that converse, that ask for respect and offer reciprocity. This collection of poems centers around life in the forest, where it is understood that no one is alone and “every root is an ancient relative.” This is not a merely metaphorical or figurative expression, but one that conveys a different consciousness of life within (and with) a forest, a consciousness that not only pulsates, but also speaks and thinks throughout the generations. The forest is the guardian life, protector of the life of women and men. If that life withdraws or extinguishes, humans are left without a destiny. To speak the Gran Chaco forest in the Wichí languages is to understand and make heard the forms of future life.

This collection of poems arrives in an era when forests and ecosystems are increasingly threatened due to the deepening model of extractivism and privatization of the Earth, a model which worsens environmental injustice while endangering and suffocating life in the communities. Tañhi iyahinpho / When the Forest Awakens beckons us, “in the coming and going between languages,” to think about other possible worlds, to open a different sensibility regarding occupation of the territories and, in doing so, to produce, through poetic imagination, another subjectivity.

TAÑHI WEHEY

TAÑHI LHELE

HOPE TOJH HULU I’PE T’OJH

WIT ILOTCHE LAFWELTSI

HOPE ELH TOJH PAJHCHE KAMAJH

ICHEFWEN

LHAWLHACHE TOJH YIK

IHI TOJH IHI MAK TOJH ICHE

T’IYALH

WIT TOJHMHE LHAY’AJHPHO

HAL’OY T’ISAN INOMETPHO LACHUWEJ

HOPE MAK TOJH HOTEHEN HAN’ONHI

LAPAK TEMCHE HAL’OY KAHEPELH

TAÑHI LHELE

LAT’UTLE TIPOTSINPE

TOIHONA OLETSJH TS’ILEY

TAK’EFWIPE WIT T’ESEY

TEMLO MAK TOJH ICHE

TEJCHE OYTAJH MAK TOJH TEMEJ

TAÑHI LHELE

TAMENEJ TONTICHENCHE MAK TOJH ILOY

MOLHYEJ INWOK

MOLHYEJ INOT

MOLHYEJ HEPEL

MOLHYEJ MAK TOJH TONTIKNA

↳ LISTEN TO THE POET READING IN THE WICHÍ LANGUAGE

TO BELONG TO THE FOREST 

To belong to the forest

is to carry the trail’s dust upon your skin

and to feel that every root

is an old kin who still teaches you.

It is to walk slowly,

for here, time does not race

but breathes.

And in each gasp,

the spirit of the trees speaks—

the invisible guardians,

the voices dwelling in the cool shade.

To belong to the forest

is to have a heart woven

from chaguar fibers—

firm yet flexible,

capable of sustaining life

even when it’s painful.

To belong to the forest

is to remember that everything is alive:

air,

water,

darkness,

dreams.

HAWESIFWAS

THA ICHOJHLHAMCHE LAKHAJHÑHAYAJH

HOTE TOTTEY HIW’ENHI

TOJH ILOTA HOPE TOJHMHE LHAJH LATESA.

LHAMIL T’EYA MAK TOJH TOKNIT’EYAYA

Y’ITPE TOJH INATHAJH HAL’OWULEY

FWENCHEY INEKWEPHO TOJH LHAM N’OLA

MAK HANA ITSEPYENCHE TOW’ATSHANCHEYAJH

.

ICHEKFWI HEPELH TOJH IS

HAL’OY TOJH WEWFPE

INWOK HAPITSAJHICHE WIT HAT’ENHICHE

TEJCHE NIPITAJHA TOJH N’OLA

NICHOTLO INWOKMHE TOLHCHE TAÑHI

MATTOJH TAKHAJHAY

W’ENHI LHAMEJ PELHAYMHE.

TOWEHEY TOJH LALEMSAS

LHAMIL LACHEFWENYAJH

HIN’OLTEJ LATETNHAY

ICHE TOJH IHI NOTMHE

WIT HAN’ONHICHE LAN’OYIJ

THA IWU CHUWESHA

TUK HOPE NILOWKYALHI

T’EYA TOJH T’IWINLHI

TOJHMHE TACH’AWHIYA

LHICHEFWENEJ MAK TOJH ICHE

TUK HOPE HIP’ETHAT

ISTAKEJ LAN’OYIJ

TOJH IYEJ T’ISAN 

WIT LHOY’A LACHUWEJ

LITTLE GUARDIANS MASTERS

Inadvertently

Invisible

They carry an ancient nobility

that is heard with the heart.

They take care of all the world forgets.

The brilliance of dawn on the leaves

presence of the wakening birds

balance that sustains all

lives.

They inhabit soft tree-filled 

shadows, thick with leaves

the unheard of glance of the wind.

Light

like a breeze

their spirit is stronger

than any storm.

Tiny grand noblefolk

who teach without words

speak with signs

with movements of water

with subtle steps.

To respect them is to walk protected.

To listen to them is to learn the language of the world.

To forget them, is to lose the way

that unites body

and soul.

INWOK TOJH TOT’IÑNHUPWU

INWOK TOJH YISTHU TAÑHI

ICHOJHLHAMCHE TOWEHEY LHAÑHI

LHOMTES TOJH NIN’OLACHE

TOJH IYEJ, THONHOY HAN’ONHIYA

AHOPE TOLHOMTES, T’ISAN NIN’OLA

APOSET, ACHUS PITSAJHCHE

TOIHANEJ, HAN’ONHI THA LAHESEK IYEJ

TOLHAMIL TOJH INAMEJ 

MESSENGER WIND

Wind that passes through the forest

messenger of deities

you bring rumors of the invisible

the secrets of the ancients.

Word without reflection.

Song and whistle.

The invisible remembers

its covenants with us.

PELE TATELHUY

KATETSEL HOTEWUYE TOTTELHUY

ITETSHAN TO’ELH N’OYIJ TOJH HUNATSI

HOTE WICHI ITETSHAN

NITOWFLESHEJ TOJH ISI

ELH TOJH LHUKWE P’ANTE

W’ENTUK HITS’ILAK LHAMEJ

PELEL’IÑNI ITSUK NILHUKEJ LAHANYAJH

THE EYES OF THE SKY

Awake

the stars are eyes

they watch the steps of humans at night.

Wichí people lift their gaze

and recognize in their glow

the presence of those who came before.

No one is alone–

the sky holds our memory.

FOR MORE ABOUT CAMILO BALLENA AND THE WICHÍ LANGUAGE

FOR MORE ABOUT THE GUEST EDITORS

Violeta Percia is a poet, writer, and audiovisual filmmaker. She holds a PhD in Literature from the University of Buenos Aires. She studied film at the International Film and Television School in San Antonio de los Baños, Cuba. She is a professor at the University of Buenos Aires, and the National University of Tres de Febrero. She was a member of the collective that produced the literary podcast Sin pedir permiso: poéticas de Wallmapu (“Without Asking Permission: Wallmapu Poetics”). She is the organizer and curator for the Indigenous Film Festival of Buenos Aires, “From Wallmapu to Nunatsiavut.” She has published the poetry collections Clínica enferma (2003) y Poesía del Tanti Rao (2019), as well as the novel Como nubes (2021). She has also edited and translated several books, including Traducir poesía: mapa rítmico, partitura y plataforma flotante (2014). 

Diego Antico is a musician, educator, and holds a degree in Literature from the University of Buenos Aires–UBA. He currently works as a researcher, curator, and cultural manager at the Centro de Estudios sobre Pueblos Originarios at the Mariano Moreno National Library. In 2024, he created and organized the La palabra indígena sessions at the Buenos Aires International Book Fair. In 2025, he co-created and coordinated—alongside Violeta Percia—the Indigenous Poetry Prize of Argentina, with the support of National University Tres de Febrero–UNTREF.

Original poetry in Spanish and Wichí © Camilo Ballena – Siwar Mayu, October 2026

Introduction and selection © Violeta Percia y Diego Antico

Translation from Spanish © Lorrie Jayne and Juan G. Sánchez Martínez


Ponca Lunch Hour Poems – Cliff Taylor

Ponca Lunch Hour Poems © Cliff Taylor

If you prefer to read this as a PDF, click here

Unforgettable characters, enlightened by random revelations, cross the coffeeshop, the sidewalk, the freeway while Cliff Taylor records them through narrative-verses and laughter in his Ponca Lunch Hour Poems zine. In the first page of this zine, hand written, we read:

I wrote these poems in the Spring of 2019, after my girlfriends and I moved to Astoria, Oregon.  Some I wrote at work, some at the coffee shop before work, some in Tokyo, some while traveling back. I am a Ponca Indian so a lot of them are about my tribe, our people, how we see and experience the world. I am also into comic books, horror movies, and just everything to do with art: so expect to find some of that in here too. I would love for some of these poems to become your friends on an unexpected day or night as you’re busy doing your thing or taking a well-deserved break. I hope you like them.

Thanks, Cliff. 

Busu

It took us three months and a total of two cars to 

drive across the country and move from New Orleans 

to Astoria, Oregon, a city neither of us had ever 

actually been before. It was epic, unforgettable, 

exhausting. Our second day here, while I was on 

the sidewalk outside the coffee shop smoking, a big 

tattooed dude walked up to me and asked, surprising 

me like birdshit in my eye, “Your name wouldn’t 

happen to be Cliff would it?” i rocked back; how 

could anyone here know me, let alone this guy?

Then I flashed: I remembered this guy from high 

school, he was a classmate, a punker and skateboarder, 

20 years ago back in Columbus, Nebraska. “Ken?”

I asked back. “Ken —?” It was him; he owned 

the three stool walk-up noodle shop two doors

down from the coffee shop. Having not crossed  

paths in 20 years, he recognized me. I pointed 

to our packed car and told him that we’d just moved 

here, yesterday. “Welcome to Astoria,” he said, 

friendly as I remembered, “This is maybe one of 

the most beautiful places in the country. Glad you’re 

Here.” We talked and smoked and I was kind of stunned, 

dazed, transported into the surreal nature of the mystery 

of why we’d come here, to Astoria, this place we’d never 

been before. My ancient past had sent a messenger 

to welcome us to our freshest chapter, to shake our 

hand in the middle of this great unknown. For the 

rest of the day I was speechless with the magic of it 

all, a cheetah wandering a woodsy wonderland, an 

Indian in full regalia on Ray Bradbury’s sweet Mars. 

We’d been delivered to the right stretch of earth;

We were drinking our coffee right where we were 

meant to. Miraculously, we’d arrived.

.

Cliff Senior

I wish I remembered more stories 

from my grandpa (who doesn’t, I guess).

My mom would often comment on how 

he talked so quietly you could barely

hear him. My little brother spent 

more time with him that I did, as he lived with him for awhile when 

he got out of juvenile detention; he 

has some good stories and they’re 

all new to me. Sometimes at my 

gas station Indians I didn’t know 

would come in, learn who I was, 

and tell me stories about my 

grandpa’s house back in the day;

“There was always a big pot of 

soup on,” they’d say; “He was 

always feeding everyone who stopped 

in”. I remember visiting him on 

my way up to Sundance, hanging 

out with him in his bedroom 

when he was on oxygen. He sat 

up and lit himself a cigarette, 

handed me one when I asked for 

One. He was on his way out; this 

was the kind of smoke you couldn’t 

regret. “So what are they gonna 

do, pierce your nipples?” he asked.

Yeah, something like that,” I 

said, smiling. I wonder what 

story my grandpa would share 

if he heard me read this poem. 

I wonder what he would share 

if he could only share just 

one. Grandpa? You’re up. 

Relic-worker

I talk with this elder who has diagrammed, 

mapped, and database every earth-mound in 

America. It’s staggering. There are shapes 

of every imaginable variety. It’s been his 

 life’s work. He hands me the zip drive with 

everything on it. “It’s yours now,” he says. 

“When I was young I was told that this 

was my calling. When I got old they told 

me that it would be the next person’s calling 

to know what to do with it.” I drive along 

the coast with my two dogs, heading towards 

a thunderbird’s mound in Oregon; its eye 

is a somewhat well-known mountaintop. 

“I guess it’s our turn now,” I tell the dogs, 

ocean visible through the open window. 

“Let’s go see what this thunderbird has 

to say.” 

Signals and cages in the Seattle Art Museum

I had just hopped off the Greyhound 

and, walking around, I bumped into 

the Seattle Art Museum and saw that 

there was Indigenous exhibit.

I wandered in, began to ascend the 

Stairs. Then, like an out-of-the-

blue gunshot in the YMCA, I was 

hit by this grief of the spirits, brought

to the verge of tears. I kept it 

together, proceeded forward, went 

into the exhibit. A few minutes 

in I heard the spirits tell me to 

sing a song for all the spirits that 

were boxed inside this place, 

enmeshed with the displayed objects 

and unseen. I was young, too nervous 

to upset all of the interested browsing 

that was going on; I was asked but 

not strong enough to do so. I saw 

the living shamans’ rattles, ornate 

paraphernalia and utensils, big hides 

and pots that were so potently 

not inanimate. Half of me was a museum-goer, 

half of me was a Sundancer seeing everything 

with ceremony eyes. When I left 

I thought, Someday I’ll write about this.

Wandering aimlessly down the street, 

I thought, People should know what 

Indians experience when they encounter 

their stuff still being held hostage. 

We took him back to our place so he could shower

This was in Standing Rock when all the shit 

was going on. He tells us about all sorts 

of stuff that I don’t think most anybody 

would believe. Prophecy. A multi-dimensional 

 coded mythology. What he was told on the 

hill. His grandma feeding little people who 

came to her windowsill. A cave in the Andes 

where leaders from all over the Western Hemisphere 

deposited objects for a future Age which is 

taking place right now; the objects he saw 

in the cave, what he came back with.  Unbelievable 

stuff; but there are spirits in the car with us 

as we drive him to the casino and so I’m paying 

real close attention to everything he says.  We 

drop him off and the night is cinematic, hyper-

real; everything on fire with meaning; tomorrow 

we’re going to ceremony and I can only imagine 

what the spirits are going to say about all 

this. I get out of the car and shake his 

hand, give him a copy of my little book. 

“I’ll pray you find those things you’re looking 

for,” I say. “I’ll see you around, brother.”

100 years of visionary memories

I remember literally staggering out 

from behind my gas station’s counter 

and falling to my knees after having 

finished Gabriel García Márquez’s 

One Hundred Years of Solitude. It was 

almost 4 AM, my morning customers 

were about to start coming in. The 

masterpiece had slayed me, had rocked 

me; this was what literature’s true 

greatness and power felt like. 10 

years later I still find myself 

thinking what I thought when 

I rose from my knees and just stood 

there looking out into the mystical 

Nebraska dark: now all I need 

to do is write a Native book like 

that, a world-changer like that, 

and that shouldn’t be too hard, 

should it? It’s doable, right?

Myron

I helped this old man, Myron Longsoldier, 

with his sweat for 13 years; from age 22 

to 35. I’d get off work at 7 AM, go home 

and sleep for an hour, and then drive out 

to the sweat and get the fire started. I learned 

what humility was from him; it was a quality 

of the heart; it had a palpable, tangible 

texture. Myron grew up speaking Lakota, 

had gone to prison, was an ex-alcoholic, 

a Sundancer, a leader in the community.

He’s retired now, is on oxygen, can no 

longer pour sweats. When I post about 

going to Tokio he comments that I better 

wear my best Indian clothes that I got and 

to give em’ hell, whatever that means. Once 

as he was praying with the first seven stones

I saw all of his prayers coming out of him, 

like a big twisting smoke coming out of his 

face and front; animated energy traveling 

up. I think of him while facing the shelves 

on a quiet Thursday evening, turning and 

stacking the cans to get them just right. All 

these ones I ‘ve known, I think; May I please 

never forget them. 

My Tokyo Lightning Book 

I picture myself writing a book about 

everything that happened in Tokyo. I’ll 

illustrate it with drawings of the city, the 

people I met, the beings I saw; and all 

the images will crackle and shimmer. Every 

full moon the book will grow hair and 

transport you into a real single moment 

for as long as you’d like; you, Liv, and the 

Bigfoot who came with me; dancing 

joyfully for Nipsey; the romance of standing 

on the train with your partner on the other 

side of the planet. Cool older folks 

will give it away on Halloween.  Daring 

souls who wander into caves will find 

it mysteriously on their person when they 

reemerge. It will spread the word on 

how to equip and prepare oneself for 

participating in large-scale ceremonial 

work purposed towards the healing of 

countries, cultures, and time; with a 

detailed account of Fukushima, WWII, 

and what happened with the 40 or so of us 

during our ritual. It will fit in your pocket, 

like The Little Prince. It will function as 

the perfect leveling-up gift between friends 

transitioning into lovers, or allies, or mates 

for life. It will be code in Japan for 

someone who travels with the medicine 

that the Gods and Goddesses wish to see 

flower again. It will be a shrine for the 

little people, the Other World. And 

When people read for a second time 

another copy will appear on a swan’s 

back and right before that swan dives 

a child will see it and know that 

somehow they have to save it. 

For more about Cliff Taylor

Ponca Lunch Hour Poems © Cliff Taylor

~ Siwar Mayu, September 2023


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