Climbing Piestewa Peak: Multicultural Pilgrimage to a Phoenix Desert Dawn

In the cool predawn, strangers from every background climb a stone stairway above Phoenix, trading city lights for desert silence as sunrise spills gold across Piestewa Peak.

Arriving at 5 am there is a line of trucks and cars and Piestewa Peak parking almost full when I grab a spot in the predawn darkness. The desert air has that deep, merciful coolness it offers before sunrise, edged with the long-remembered scent of creosote. Car doors close with soft thuds, headlamps blink on, and a loose procession of strangers begins to funnel toward the trailhead like pilgrims, even now white and red headlamps sprinkle the upper slopes.

At first the climb exists only in a narrow cone of light, my lamp illuminates the scant gravel, uneven steps, and each scuff of boot or shoe sounds loud in the hush. Somewhere below, the city hums, but here the conversation is mostly breath and the occasional murmur of greeting as we fall into the rhythm of the climb.

My beam catches a young couple just ahead, their hands knotted together. They speak Spanish, laughing quietly as they miss a step and bump shoulders. Behind me an older man in a Veterans cap leans heavily on trekking poles, his companion—maybe daughter, maybe friend—matching her shorter stride to his with patient care. A group of women in bright leggings and braided hair moves past us in a burst of energy, their languages overlapping—English, maybe Vietnamese, something I cannot place—like the weaving of a rug. A man passes me, a drum on his back. Piestewa draws them all, before dawn, to this rib of stone in the center of the Phoenix basin.

As I stop to rest myself and turn off my headlamp, ahead the trail tilts steeper the steps fade to rock, irregular and unforgiving: a stairway carved from ancient volcanic bones. With my dark adaptation, surfaces reflect star and city light, leading the eye down the ridge toward the dark quilt of neighborhoods below. Later, captured in the photograph, those steps will twist away like a stone dragon’s spine, the city waking beyond in soft pastels. Now they are simply work for legs and lungs.

The desert plants materialize around us as shapes before they acquire color. Saguaros stand like sentinels along the slopes; their arms lifted in silhouette. Ocotillo rise as witchy bundles of sticks, each spine leafed out from October rains the leaves catching a little light. On a small plateau a family has paused; the father adjusts a tiny headlamp on his son, no more than six, who is insisting, with fierce determination, that he can carry his own water. “Almost there, campeón,” his father says, and the child straightens like a soldier.

The dark begins to soften at the edges. Over the eastern horizon a thin band of orange appears, a delicate seam between night and day. In one direction, the city stretches out in a glittering net of streetlights, the squares of parking lots and subdivisions catching the last of the darkness. In the other, the mountains are still black cutouts, their profiles sharp as paper against a gradually brightening sky. One of my images will hold that moment: the jagged ridge of Piestewa in shadow, the valley below already spangled with light, a single towering saguaro rooted at the cliff’s edge like a punctuation mark.

November 2025 while visiting Pam’s family in Phoenix

Higher up, the trail narrows and the rock turns rougher. We fall into single file, strangers linked by a line of effort. A runner comes flying down, feet barely touching stone, breath steady and controlled. “On your left,” he calls, and we part for him like water. A woman with a hijab tucked neatly under her ball cap leans against the retaining wall, stretching a calf muscle, her friend counting in accented English: “Ten more seconds, you can do it.” Near one bend a hiker pauses to press a hand against the rock face, whispering a quiet prayer in a language I do not recognize. It is a small, intimate moment, gone almost before I register it.

The last push to the saddle is steep, the steps uneven, the sky now a cascade of colors—copper, rose, faint lavender melting into a high dome of blue. The silhouettes of distant ranges sharpen: the Estrellas?, the Superstitions?, low ridges whose names I do not know. On the horizon, the first thin line of sun breaks free, setting fire to the edges of clouds. In another photograph, framed by dark rock and desert trees, that sunrise becomes a golden portal at the end of a shadowed corridor of stone.

We reach a broad ledge just shy of the summit as the light finally spills over us. People are already gathered there: a trio of college students taking selfies, a pair of retirees sharing thermos coffee, a solitary man sitting cross-legged with eyes closed, face open to the warmth. The city below is suddenly transformed. The carpet of lights dims, replaced by the clear geometry of streets and rooftops, golf courses and parking lots, all laid out like a model at our feet. The mountains that hem the basin—once anonymous shapes—now reveal their ridges and ravines in sharp relief.

For a few minutes conversation dies away. Everyone seems to feel the same thing: that fragile instant when the sun clears the horizon and the desert shifts from silver-blue to gold. The rocks around us, sharp and broken in the photographs, glow honey-colored. Saguaros catch light on their spines, each thorn a tiny ember. Even the dusty air seems to shimmer.

Down below, a new wave of hikers starts up the trail, latecomers walking into full daylight. We, the predawn climbers, share a small, quiet complicity. We have seen the city from the backside of night, watched the day arrive from a perch of jagged stone. Piestewa Peak has turned us, for an hour or two, into a single, breathing organism: many hearts, one climb, all of us stitched together by the steep path and the slow unveiling of the sun.

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Monument Valley’s Big Indian: Navajo Wisdom and the Geology of Time

Monument Valley, or Tsé Biiʼ Ndzisgaii, embodies a profound connection between the Diné people and the land, contrasting imposed names with cultural significance and sacred narratives.

In the golden hush of this November sunset, Monument Valley stretches before us – an endless desert plain punctuated by towering red rock sentinels. The sky is vast and translucent blue, as a pale three-quarter moon rises silently above a solitary spire of sandstone. That spire is known on maps as Big Indian, a stone pillar glowing russet in the low sun. It stands apart from the mesas, its silhouette uncanny against the evening sky. In this serene moment, the land feels alive with presence. And the name “Big Indian” lingers in the air, raising quiet questions about what we call this place – and what it truly is.

From a distance, the spire does suggest a figure: tourists are told to squint, tilt their heads, and “see” the profile of a Native face gazing outward. One can imagine the first person to name it must’ve been a bored prospector, half-delirious from the heat after a lunch of canned beans, declaring: “I swear that rock looks like Uncle Joe in a feathered headdress.” And so the name stuck – a geological Rorschach test gone slightly colonial.

These whimsical titles – Totem Pole, Stagecoach, Big Indian – come not from the land, but from a long habit of outsiders labeling what they didn’t fully understand. “Big Indian” is particularly layered. The term “Indian” itself was born from Columbus’s navigational misfire, mistaking the Caribbean for Asia and its people for “Indios.” The Diné, the people who have lived here for centuries, never called themselves that. So this towering formation now bears the echo of a 15th-century directional blunder —like a name tag on the Sphinx that reads “Buckeye” because someone once thought Egypt was in Ohio. It’s a reminder: names given in haste can cling for centuries, even when they miss the mark entirely.

But beyond the names imposed by mapmakers, the spire simply is, in all its silent grandeur. In Diné lands, this valley has a different name: Tsé Biiʼ Ndzisgaii, often translated as Valley of the Rocks. In the Navajo tongue the name literally evokes “rock within white streaks around” – referring to the light bands of sediment that ring the red buttes​. Those pale streaks wrap the spire like faded paint, remnants of ancient layers of earth. Here the Diné language whispers a description born of the land itself, unlike the English names that often project an outsider’s story. Tsé Biiʼ Ndzisgaii speaks to the truth of the place: stone and light, strata and shadow. As the sun lowers, you can actually see those whitish bands catching the last glow, encircling the butte like old memory. The Diné name honors what the eye sees – the layered geology – rather than imposing an unrelated label. This spire and its neighbors were not built by human hands, though their sheer stature can feel like architecture of the gods. Millions of years of natural artistry shaped Monument Valley.

Long before any person walked here, this land was a low basin collecting sediments​. Layer upon layer of sand and silt hardened into rock, and a slow uplift in the earth heaved the basin into a plateau​. Wind and water became patient sculptors over the last 50 million years, carving the plateau and peeling away the softer material​. What remains today are the skeletal monuments of that erosion: buttes, mesas, and spires rising up to a thousand feet above the desert floor. Each is made of stratified stone – the broader bases of red shale and sandstone, and a cap of harder rock that resists the elements​. Big Indian’s sturdy pedestal and slender crest tell this story of layered resilience. In the red-orange rock, oxides of iron tint the cliffs a deep rust, while streaks of black manganese oxide – “desert varnish” – trace down their sides like natural paint​. Time and the elements have sculpted a masterpiece here.

Standing at its foot, one needs imagine the immeasurable ages of sun and storm that chiseled this lone tower from the earth. And yet, facts of geology alone fail to capture the spirit one feels in Tsé Biiʼ Ndzisgaii. The Diné know that spirit well – this valley is sacred to the Navajo Nation​. To them, these colossal rocks are alive with meaning. The people have lived and wandered among these mesas for centuries, blessing the land with their stories and prayers.

In Navajo cosmology, the landscape itself is imbued with life and purpose. The buttes are often seen as ancestors, guardians, or holy figures watching over the People. For example, the famous twin buttes called the Mittens are said to be a pair of spiritual beings – one male, one female – forever facing each other across the valley, protecting and balancing the land​. Another hulking mesa, Sentinel Mesa, is known as a “door post” of the valley, a guardian at the entrance​, paired with another butte as the opposite door post​. The valley, in the Diné way of seeing, resembles a great hogan, a home blessed by the gods: the mesas at its threshold are like the posts of a doorway, and a butte called The Hub is imagined as the central fire hearth of this immense home​.

In this way, the Diné landscape is a living, storied environment. Even the spindly formations carry sacred narrative. Seven miles southeast from Big Indian stand slender pinnacles known to the Navajo as Yei Bi Chei, named for the masked spiritual dancers who emerge on the last night of a winter healing ceremony​.

Each dawn, as the first light breaks over the mesas, it’s said the Navajo families come out of their hogans to greet the sun with prayers – their doorways always face the east to receive blessings of the day​. In the same way, the great stone hogan of Monument Valley opens eastward, with its door-post buttes and its eternal fireplace. In Diné worldview, earth and sky are intertwined with their lives; they speak of Mother Earth from whom they emerged and to whom they owe care​. Here in Monument Valley, it is possible to feel that harmony – the sense that every column of rock, every whispering juniper shrub, every beam of sunlight and moonrise is part of a whole living tapestry.

We watch as the moon climbs higher above the Big Indian spire, its silvery light softening the rock’s hard edges. This place has known many names and will outlast many more. The Paiute people who roamed here before called it “Valley Amid the Rocks” and wove myths of gods and giants into its features​. Later came the labels of explorers and filmmakers: Monument Valley, a monumental canvas for Western legends. And of course, the simplistic tag Big Indian for this lone rock – a name that says more about those who coined it than about the land itself.

Names, in the end, are stories we tell about the world. The colonial names imposed here are like brief echoes across the ages, while the Diné stories run deep as the red earth. The Diné prefer to call themselves Diné – meaning “the People”​– and they call this land by names that describe its true character. I imagine that to the People, this spire might be thought of not as an “Indian” at all, but perhaps as a sentinel or an old friend standing watch. Its Diné name, if it has one, would likely emerge from its form or its role in a story, spoken with reverence.

As dusk turns to twilight, an immense peace settles. The monolith before me is no longer just Big Indian on a map; it is an ancient entity shaped by time and honored by generations. In the silence, we can almost hear the land speaking in the old language – telling of how it was born from oceans and sand, how it saw the first people wander through, how it endures through centuries of memory. The rock shares with us a moment beyond names: just the whisper of wind, the glow of moon, and a feeling of connection and wonder. This is Monument Valley, Tsé Biiʼ Ndzisgaii, in all its truth. In this contemplative dusk, I bow to the tower of stone, misnamed yet never truly defined by that misnomer. It remains what it has always been – a creation of earth and spirit, a witness to history, a source of humble awe. Tuning to leave, I softly speak a word of thanks – Ahéheeʼ – grateful to have listened, if only briefly, to the sacred voice of the valley.


Bibliography

Encyclopædia Britannica – Tribal Nomenclature: American Indian, Native American, and First Nationbritannica.com (origin of the term “Indian” as a colonial misnomer)

Navajo Nation Parks & Recreation – Monument Valley (Tsé Bii’ Ndzisgaii)navajonationparks.orgnavajonationparks.org (official site detailing Monument Valley’s geology and formation)

Robert S. McPherson – Monument Valley. Utah History Encyclopediauen.orguen.org (history, geology, and indigenous lore of Monument Valley)

Aztec Navajo County – Monument Valley PDF Guideaztecnm.comaztecnm.com (descriptions of formations, including Navajo perspectives on their meanings and names)

Navajo Word of the Day – Tsé Biiʼ Ndzisgaiinavajowotd.com (explanation of the Navajo name for Monument Valley, meaning “white streaks in the rocks”)

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The Mesa Light Captured Them

A father and son journey to Eagle Mesa, experiencing its beauty and silence, reflecting on its history and significance within Navajo culture as the day fades.

They came north out of Chinle with the day already leaning west and the sun fallen low into the drag of horizon dust and the road ran flat and empty past rust hills and mesquite country until, turning into the sun at Mexican Water, after a long hour, at last they pulled into Kayenta where the streets lay quiet under the heavy sun and the windows of the store fronts cast their amber light out across the sand drifting across sidewalks and the wind stirred only faintly and then was still.

They left their bags in the room and turned north again without speaking. The son drove. A man, his father, sat quiet beside him and the sun slid low through the windshield and the sky was pale and cloudless and wide beyond reckoning.

The land began to rise and the road bent and climbed and fell again and then it came into view. Not slowly. Not like a curtain rising. It was simply there.

A shape in the far desert.

Like a ship that had grounded in a sea long vanished. A sheer mesa the color of blood and ochre and fire where the last of the day spilled westward and caught the rock face and made it burn.

He told the son to pull off. They stopped the car and got out and the sound of the engine fell away, the desert made no sound at all.

The man stood in the road and turned slowly. Eagle Mesa lay before him and the land stretched off in every direction and the fenceposts ran on into silence and the sky seemed to rest upon the buttes as if tired.

There were names for these places. Old names. Navajo names that spoke of eagles roosting and trees once there and water that came and went and did not come again. The mesa they called Wide Rock. The place where spirits go. He did not know the words but he knew the feeling.

On the way to Monument Valley Tribal Park as the sunset for this view on Sullivan Road (Route 163). Navajo County, Arizona. Eagle Mesa is situated 4.5 miles (7.2 km) northeast of Oljato–Monument Valley, Utah, on Navajo Nation land. It is an iconic landform of Monument Valley and can be seen from Highway 163.Precipitation runoff from this mesa’s slopes drains to Mitchell Butte Wash and Train Rock Wash which are both part of the San Juan River drainage basin. Topographic relief is significant as the summit rises 1,100 feet (335 meters) above surrounding terrain in 0.6 mile (1 km). The nearest higher neighbor is Brighams Tomb, 2.05 miles (3.30 km) to the east. This landform’s toponym has been officially adopted by the United States Board on Geographic Names. Navajo names for the mesa are “Wide Rock”, “Where the Eagles Roost”, “Water Basket Sits”, and “Trees Hanging from Surrounding Belt” because there were once numerous trees here. In Navajo mythology, Eagle Mesa is a place where spirits of the deceased may go. Eagle Rock Spire is a 300-ft tower on the northern tip of the mesa which requires class 5.9 climbing skill to reach the summit.Navajo names for this spire which resembles a perched eagle include “Eagle Alongside Mesa”, “Big Finger is Pointed”, and Tsé Łichii Dahazkani (Elevated Red Rock Sitting Up). The first ascent of the spire was made on April 23, 1970, by Fred Beckey and Eric Bjornstad. Geology Eagle Mesa is a mesa composed of three principal strata. The bottom layer is Organ Rock Shale, the next stratum is cliff-forming De Chelly Sandstone, and the upper layer is Moenkopi Formation capped by Shinarump Conglomerate. The rock ranges in age from Permian at the bottom to Late Triassic at the top. The buttes and mesas of Monument Valley are the result of the Organ Rock Shale being more easily eroded than the overlaying sandstone.

The son came and stood beside him and did not speak. The man lifted the camera and took a photograph and then another. The road behind them shimmered with the last heat of day. He took another picture his son, dressed in black, his arms at rest and the red mesa rising behind him and the shadows of their bodies cast long across the gravel and the shoulder of the road.

On the way to Monument Valley Tribal Park as the sunset for this view on Sullivan Road (Route 163). Behind Sean are the landforms Eagle Mesa and behind it Setting Hen, Bringham’s Tomb, to the right. Navajo County, Arizona

They took turns with the camera. The son caught him midstride and smiling lit by sunlight, the land stretching out all around. A man small in a world not made for men.

There was no sound but the click of the shutter and the dry whisper of wind among the sage.

On the way to Monument Valley Tribal Park as the sunset for this view on Sullivan Road (Route 163). Behind Mike are the landforms Eagle Mesa and behind it Setting Hen, Bringham’s Tomb to the right. Navajo County, Arizona

Later he would read that the rock was born of Organ Shale and De Chelly Sandstone and Moenkopi topped with Shinarump. He would know the spire they saw was first climbed by men named Beckey and Bjornstad and that it was called Tsé Łichii Dahazkani by those who’d named it before it ever had another name. He would know the mesa rose eleven hundred feet in less than a mile and that its runoff fed washes that fed rivers that fed nothing now.

But then he only stood and watched and knew it for what it was.

Not a monument to anything but time.

A stillness like prayer. A place that waits.

They lingered until the sun went and the sky turned iron blue and the shadows of the rock reached out across the valley floor and touched them where they stood. Then they climbed back in the car and drove south again and the road unwound behind them black and a single star above and the silence of the place held on inside them long after the valley was gone.

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Discovering San Xavier del Bac: A Desert Gem

San Xavier del Bac, known as the “White Dove of the Desert,” embodies rich history and spirituality, blending Indigenous and Spanish influences, while remaining a vibrant community centerpiece today.

I remember how the rising sun washes the mission’s white adobe walls in soft gold. Mission San Xavier del Bac stands about 10 miles south of downtown Tucson, on the San Xavier Indian Reservation of the Tohono O’odham Nation.​

Before sunrise, I climb Grotto Hill, just east of the mission. A well-worn path and a few stone steps lead upward, passing stations of the cross and a humble grotto shrine nestled in the slope. As I ascend, the soft golden light gathers. Ocotillo stems and saguaros dot the hillside, their long shadows stretching over the desert floor. Reaching the top, I find a lone white cross planted firmly into the rocky soil. The cross is simple, yet it holds a quiet gravity – a silent witness to the prayers and hopes of those who have come here. I stand beside it to catch my breath. Below me spreads the mission complex, glowing white and rose in the gathering dawn. From this height, the scene is breathtaking: the desert expands in every direction, painted in brushstrokes of copper, violet, and gold. The distant Tucson mountains catch the first light. There is a profound peace up here. It’s easy to imagine Father Kino himself climbing a similar hill, surveying this “Water Place” and dreaming of a mission that would stand the test of time.

Often called the “White Dove of the Desert”​the church gleams against the wide Sonoran sky, its twin bell towers and central dome radiant in the glow. In this moment, the 18th-century mission seems to hover between earth and heaven – a bright vision in the desert, tethered by history and faith.

I walk toward the old mission, feeling the crunch of desert sand beneath my feet and brushing past creosote bushes and prickly pear cacti. There is a hush here, broken only by a gentle breeze and the distant coo of a dove – as if nature itself respects the sanctity of this place. In my mind I rell that this mission was first founded in 1692 by the Jesuit missionary Father Eusebio Kino​, who encountered the O’odham community living at this oasis they called Wa:k, meaning “Water Place”​

The springs have long since gone dry, but the name lives on, a reminder that this now-arid land once nurtured life-giving water. The church before me isn’t the original Kino saw, but the one begun in 1783 under Spanish Franciscan friars​ who raised these walls with the help of O’odham artisans. I marvel that I am standing before a structure over two centuries old – the oldest European-built structure in Arizona​– yet still alive with spirit.

Stepping into the courtyard, I tilt my head back to absorb the facade’s details. The ornate Baroque façade is a symphony of carved plaster and painted relief, an exuberant blend of Moorish, Spanish, and Indigenous influences. Faded yet still vivid, saints and angels watch from their niches on the church front. Every arch and cornice is edged in shadow and dawn light, revealing craftsmanship considered one of the finest examples of Mexican Baroque architecture in the United States​

The front entrance is flanked by intricate scrolls and whimsical carvings – floral motifs, seashell patterns, and statuary wearing serene expressions. I gently run my fingers along the weathered wooden doors, feeling the grain that generations of hands have touched. Through a crack in the door, I catch a glimpse of the dim interior: candles flicker on the altar and the air carries a hint of melted wax and sweet incense. The sanctuary seems to exude centuries of devotion. Even outside, I sense a whisper of ancient prayers in the silence.

As the day progresses, the world feels alive again. A pair of children laugh and chase each other across the dusty plaza, their voices echoing off the thick adobe walls. Nearby, the aroma of fresh frybread lingers – evidence of Tohono O’odham vendors who often set up stands by the church, selling frybread “popovers” and Indian tacos to visitors. This mingling of old and new, sacred and every day, makes the mission feel utterly genuine, the heart of a living community. I see an elderly O’odham woman in a shawl kneel at a side shrine, lips moving in quiet prayer, and I realize that for the Tohono O’odham, this mission is more than a historic landmark. It is a living spiritual home that continues to anchor their community. Indeed, the church is still an active parish that serves the local O’odham families, with regular Masses and gatherings held within its walls​

The sense of continuity is palpable – the faith that built this place in the 18th century endures unwaveringly today.

Standing in front of San Xavier del Bac, I feel a personal connection that is hard to put into words. The centuries-old mission glows fresh in morning light. I close my eyes and sense the presence of all who have been here before – the O’odham villagers, the Spanish padres, the countless pilgrims and visitors. In the stillness, time blurs. Past and present mingle in the desert air. When I finally turn to leave, my heart is quiet, uplifted by the encounter. In this sacred and remote place, I have touched a living history and felt the embrace of a peace that transcends centuries. I carry that gentle peace with me into the day, grateful for the memories of light, silence, and the enduring soul of San Xavier del Bac.

Bibliography

  • Wikipedia. “Mission San Xavier del Bac.” (2025).
  • National Park Service. “San Xavier del Bac Mission.” (2021).
  • Patronato San Xavier. “History of the Mission – Timeline.” (2025).