The Run

In an effort to bring back community involvement, known by the Hopi word naa’ya, Bucky Preston, founder of the Paatuwaqatsi Run, along with many volunteers organized the first Paatuwaqasti Run in 2003. Since then, the Run has grown and now has over 200 participants entering the different races.

The Run

Origins of the Paatuwaqatsi Run

Bucky Preston stated: “This was something that I had always wanted to do for many years. We are forgetting our Hopi values. We are forgetting to help each other’s out. I want to see that effort return to our community. Putting Hopi life values and teaching at the forefront is the purpose of the run. Why are we taught to run early in the morning? Because running not only strengthens you physically, it strengthens you spiritually. A runner would take one of the many foot trails from the village in the early morning to a spring, take a drink from the spring and sprinkle himself with the cold water. This gave that person strength and provided healing for any ailments. Everything at Hopi involves water - Water is Life. Now, water is being abused and is depleting. In some places, it is gone and I want to bring awareness to the people.”

The run also helps to keep these trails ‘alive’. These trails are viewed as the veins of the village. By utilizing them the villagers keep them open, which helps to keep the village alive and brings the clouds.

The Paatuwaqatsi Run, since its inception, is based on these cultural values to remind the Hopi community of these teachings. The run also invites other cultures to learn from this and share their values about life enrichment and the role that water and running plays in their lives.

The Paatuwaqatsi Run’s main event is an Ultra Run which is a minimum of 30 miles. The course follows the old foot trails of the Second Mesa Villages, including ancien artifacts. The Ultra Run is designed for conditioned runners who are used to covering distances of 20 miles or more. The course covers various types of high desert terrain from open sand to hard rock surfaces atop high mesas to riparian habitat around the base of the mesas.

The Paatuwaqatsi 10 miler follows the same course as the 50K. A four-mile run/walk near the race site is also available.

This one-day event includes speakers who share their knowledge and work with water issues within their own communities. And whether you run or not, everyone is invited eat a traditional Hopi meal and become a part of the community who is concerned, better informed and reminded about the importance of water in our lives. All the work is done on a volunteer basis with no individuals compensated for their time.

Running in Hopi History and Culture

The text below was extracted from a PDF document located at , the Hopi Cultural Preservation Office at NAU.

The Hopi people are known for running long distances at record speed. Throughout Native American history and culture, the tradition of running can be traced to mythical stories. The people believed that their ancestors and animals showed them how to run, and they understood that the mythical races helped to organize the world. In Hopi culture, the people ran for practical and ceremonial reasons. Several centuries ago, Hopis did not own cattle, sheep or burros, and they relied on their ability to hunt, which required them to incorporate running in Hopi society. Besides running for gaming purposes, Hopis ran in search of food. When there were no horses for transportation, running helped to cover great distances.

Moreover, Hopis organized races between neighboring villages. For example, runners from the villages of Orayvi and Walpi would often challenge one another to a race. In such cases, runners participated in races to prove their fortitude and fleetness of feet. Hopis also ran for physical reasons, as the people believed that running banished unhappiness, strengthened the body, and rejuvenated one’s energy. Furthermore, according to Hopi oral tradition, young boys as well as men from Orayvi would assemble at a common place in the morning and run to Moenkopi to work in their fields.

In addition to the practical reasons for running, Hopis used running as a way to transport information. During the Pueblo Revolt of 1680, Hopi messengers ran to the nearby pueblos to prepare the people for an attack against the Spaniards. Hopi messengers were celebrated for their promptness in delivering messages. In 1903, George Wharton James gave a dollar to Charlie Talawepi of Orayvi to take a message to Keams Canyon. Talawepi ran the distance of seventy-two miles and brought back a reply in thirty-six hours.

In times of warfare against the Navajos, Hopis runners often ran to Navajo country to look for salvia, hair combings, and food in their enemy’s hogans. When the runners brought back the elements, they buried them as bait and ignited a fire above the items so that the Navajo would be weakened before the approaching battle. In such instances, running had a supernatural purpose. Hopi running also occurred in conjunction with several ceremonial events. While preparing your body to participate in races such as the Snake and Basket dances, praying as a group for rain and prosperity during these ceremonies serves as significant of giving from one’s self and embodiment to the ceremonial events. Today, Hopis continue to practice ceremonial running. Therefore, Hopi running games are religious and secular in nature, as the people played these games to bring rain and cultivate crops.

During the seventeenth, eighteenth, and nineteenth centuries, the Hopi primarily ran for spiritual and practical purposes. Beginning in the twentieth century, Hopi running became increasingly linked with physical fitness and American sports. One of the most famous Hopi runners was Louis Tewanima from Songòopavi who won the silver medal in the 10,000-meter race at the 1912 Olympic Games in Stockholm, Sweden. Another Hopi runner, Nicholas Quamawahu, won the Long Beach – New York Marathon in 1927.