Long before roads and maps carved up the land, the San Gabriel Mountains were part of a vast and thriving Indigenous world. The Gabrielino-Tongva, Fernandeño Tataviam, Serrano, Kitanemuk, and Chumash knew these mountains intimately—its trails, springs, and ridgelines as familiar as the footsteps through their home territories. They met and traded along ancient routes, carrying shell beads from the coast, transporting obsidian across the desert, and sharing stories from one valley to the next. The mountains formed a central artery of life, culture, and exchange.

Map from Native Land Digital strives to show the diversity and all-encompassing nature of Indigenous land bases throughout history

The Mountain Nations

The Gabrielino-Tongva, also known as the Kizh Nation, called the Los Angeles basin their ancestral homeland. At the time of Spanish arrival, they were a flourishing culture. Like many other California tribes subjected to Spanish colonization, the Gabrielino came to be known by the name of the Spanish mission to which they were taken. The native name “Tongva” means “people of the earth”

Painting of Mission San Gabriel by Ferdinand Deppe as it looked in 1828 Credit: USC

The Fernandeño Tataviam lived in northern Los Angeles County, with villages rooted in the San Fernando, Santa Clarita, and Antelope Valleys. The Tataviam climbed Bouquet, San Francisquito, and Fish canyons on well-worn footpaths and reached the acorn- and pinyon-rich valleys north of Sawmill Mountain and the Sierra Pelona. They established the large settlement of Piru nearby, close to what are now Forest Service lands.

At the eastern end of the San Gabriels and around the San Bernardino Mountains, the Serranos built their homes. Spanish explorers and missionaries called them “Serrano,” meaning “highlanders,” but they referred to themselves as Yuhaviatam, or “People of the Pines.” The Serrano maintained strong ties to the mountain regions. Kukúmkaris was the Gabrielino name for the Serrano, derived from the place name Cucamonga—the only remaining native settlement along the southern base of the San Gabriel Mountains in 1814 and home to a Serrano community.

Though the Chumash and Kitanemuk did not establish permanent villages in the San Gabriels, they traveled across overlapping territories. The Kitanemuk traditionally settled in the Tehachapi Mountains and in the Antelope Valley in the western Mojave Desert. For them, the San Gabriel Mountains marked the southern boundary of their territory. The Kitanemuk named their mountaintop shrines nahwinic—sacred places where they prayed and left offerings of feathers, beads, and seeds. At a trail crossing on Liebre Mountain near Whitaker Summit, they built one such shrine, later described by observers.

The Chumash primarily inhabited the central and southern coasts west of the San Gabriel Mountains but also frequented the mountains. The settlement of Matapjajua, located along the northwestern edge of the Angeles Forest, provided the Chumash with access to and use of the forested lands. A major aboriginal route ascended the Santa Clara River through Soledad Canyon and dropped into the desert near present-day Palmdale. This path served as an important trade route of the Chumash people of the Santa Barbara and Ventura coast.

Gateway Settlements

A village scene depicting the dome shaped houses. Sketch by Geri Jimenez Gould

The foothills, canyon entrances, and streams around the mountains sustained permanent Native settlements. From these villages, they traveled along a vast network of ancient footpaths into the mountains. These routes supported seasonal migrations, hunting trips, and trade journeys, linking tribes through shared traditions.

Asuksangna, one of the larger Gabrielino villages, stood near the mouth of San Gabriel Canyon. The present-day city of Azusa takes its name from this ancestral community. The inhabitants lived in circular huts made from thatched materials to shield them from the elements. With the changing seasons, they moved—wintering in the lowlands with stored food, then ascending the mountains in warmer months to seek cooler climates.

Map showing Asuksangna, which is modern day Azusa

The Indigenous constructed kish—traditional dome-shaped houses—using willow branches for the frame and covering them with bulrush or tule reeds

Canyon Trails and Sacred Sites

The Asuksangna likely traveled a well-worn path through San Gabriel Canyon, veering west along the West Fork, then northward into Bear Creek. From there, the trail climbed toward the mountain crest before descending into Little Rock Creek and the desert beyond. Evidence of their presence remains in pictographs on boulders near the confluence of the West and North Forks, with a particularly well-preserved rock found in the upper reaches of Bear Creek. Additionally, evidence of Indigenous presence was found in a small tributary of the East Fork, where Indian burial mounds were discovered. Today it’s known as Graveyard Canyon.

Pictographs in San Gabriel Canyon, 1937 Credit: LAPL

Pictographs in San Gabriel Canyon, 1937 Credit: LAPL

Crossing the Crest: Indigenous Routes

Another well-traveled Indigenous trail crossed the San Gabriels beginning in Millard Canyon. It climbed behind Mount Lowe to Red Box Saddle, descended the West Fork of San Gabriel Canyon to Valley Forge Canyon, then rose again to Barley Flats, crossed Big Tujunga Canyon, and reached Pine Flat (now Charlton) before continuing to Chilao. At Chilao, the trail split. One branch headed northeast to Buckhorn and then descended the South Fork of Little Rock Creek into the desert. The other branch veered northwest into upper Alder Creek, climbed Indian Ridge to Sheep Camp Spring on Mount Pacifico’s western slope. From there the path dropped into Santiago Canyon, then Little Rock Creek, and on to the desert.

At Buckhorn Flats, bedrock mortars remain visible, indicating a possible seasonal campsite. While the men hunted in this area, the women and children camped nearby in what was once called Squaw Canyon—now respectfully renamed Hukaht Canyon. 

Remnants of stone mortars remain at Buckhorn Campground to this day

Indigenous artifacts—mortars, metates, pestles, and arrowheads—have surfaced in the upper Alder Creek area, where Loomis Ranch now stands. Two large boulders on the property still bear deep, weathered mortars used to grind acorns, a staple of the local diet. This resource-rich location almost certainly hosted a settlement or frequent gathering place. In fact, the village site of Japchibit likely stood here at Alder Creek near Chilao Flat.

Villages Among the Oaks

Several Indigenous villages once thrived in the eastern San Gabriel Mountains, especially in lower San Antonio Canyon, Lytle Creek, and San Sevaine Flats. Lytle Creek Canyon bears clear signs of Indigenous presence, as evidenced by finely crafted mortars, pestles and other artifacts. One important Serrano village stood near a former hot springs site along Lytle Creek. Nestled on a hillside bench beneath ancient oaks, the area featured large granite bedrock mortars that once served as acorn mills.

High on the ridge east of Cucamonga Peak, in what is now called San Sevaine Flats, another settlement thrived in a shady oak clearing. Granite bedrock mortars, some rising six to eight feet above ground level, dot the area. The surrounding white oak forests provided ample materials for food processing. These grinding holes may have been in use for up to 300 years.

Indian artifacts of San Sevaine Flats. On the left, the mortar hole in the top of the boulder was eight feet above the ground level, was ten inches across and had been much deeper. On the right, a granite boulder with two mortar holes. Credit: John W. Robinson, The San Gabriels. 

A more recent sighting of the mortars at San Sevaine Flats

Living off the Land

The mountains offered abundant resources that early communities used with remarkable skill and respect. They hunted deer and rabbit, gathered acorns, seeds, roots, wild berries, and nuts. After they fished in mountain streams they set their catches out to dry for winter. The chaparral, which blankets much of the mountains, provided many essential materials. For instance, Manzanita berries were turned into cider, and the leaves were smoked. They used greasewood for arrows, and expertly wove yucca fibers into nets and ropes. These communities didn’t just live on the land—they thrived by utilizing everything it provided.

The heart and stalks of the Chaparral yucca were roasted in earth ovens and its petals were boiled and eaten. Its fibrous leaves were made into cordage for baskets, blankets, nets, and sandals. It could also be used to make soap.

A Gabrielino Food Bowl, c 1875– 1925. Credit: The Cleveland Museum of Art

Creation and Reverence

For both the Gabrielino and Serrano peoples, the mountains held profound spiritual reverence. One creation legend from the Serranos—though with variations among the Gabrielinos and other Southern California tribes—centers on the San Gabriel Mountains, particularly the towering peak of Mount San Antonio (also known as Mount Baldy).

In this tale, two brothers—Sea God and Land God—created the earth, sea, plants, and animals. When they decided to create humanity, however, they disagreed on what form mankind should take. While Sea God was away, Land God took matters into his own hands and fashioned man as he exists today. When Sea God returned, though, he was angry over what his brother had done and plunged his fists into the ocean, causing a great flood. At that time, the world was flat. In a desperate effort to protect both himself and his creation, Land God raised the hills and mountains, shielding them from the floodwaters and thwarting his brother’s destructive plan. The highest peak, where Land God stood, was Mount San Antonio.

Another story tells how the Shoshonean peoples were guided from the north by a pure white eagle, a creature of Land God. The eagle first landed on Mount San Antonio, and the people followed, eventually settling there. The eagle then led them to Mount San Gorgonio and Mount San Jacinto, with the people following each time.

The Wilderness Sacred Way of Life

The Gabrielino and Serrano peoples viewed the mountains not just as terrain but as deeply sacred. They revered many of the animals that roamed these heights, believing that they held mystical powers. Rattlesnakes and bighorn sheep embodied supernatural qualities, and bears symbolized strength and invulnerability. Bears’ skins were highly valued, as they were thought to bestow these qualities upon the wearer.

These communities maintained a perfect balance with the mountain ecosystem. They used fire with purpose—not only for warmth but also to shape the land—clearing space for plant growth, improving hunting grounds, and aiding in game collection. Every action was deliberate, in harmony with the environment. They hunted and gathered with restraint, taking only what was needed and leaving the rest.

For thousands of years, the Gabrielino, Tataviam, and Serrano peoples thrived in these abundant landscapes, cultivating a vibrant cultural life deeply connected to the land. However, the arrival of the white settlers would drastically upend their world.

Spanish missionaries began displacing Indigenous peoples in the late 18th century, forcing local families into nearby missions. This pattern continued into the 20th century, as communities suffered starvation, disease, settler violence, and forced relocation to reservations.

Woman at San Fernando Mission, 1880 Credit: CSUN

From Sacred Ground to Living Story

Today, the descendants of these resilient peoples form various Tribal Nations and Indigenous communities across the region. Many continue to honor their heritage through cultural restoration and education. Moreover, some members still engage with the forest for ceremonial purposes and gather traditional plants for uses like basketry, food, and medicine—keeping their rich cultural practices alive for future generations.

Presently, the San Gabriels feature place names that honor the lasting presence and cultural legacy of the Indigenous peoples of these mountains:

The name “Hahamongna Watershed Park,” in the Upper Arroyo Seco, honors the native village of Hahamongna, meaning “fruitful valley, flowing waters.” The 1,300-acre park stretches from Devil’s Gate Dam into the foothills of the San Gabriel Mountains, marking the meeting point of mountain and plain. Interestingly, archaeologists discovered an ancient Gabrielino/Tongva cemetery near the Sheldon Reservoir site in 1938, adding depth to the area’s historical significance.

Various scenes from the archaeological findings in 1938 near Hahamongna. An ancient Gabrielino/Tongva burial site was uncovered at Sheldon Reservoir. Credit: Autry Museum

Haramokngna, meaning “place where people gather,” serves as an American Indian Cultural Center that celebrates both historic and contemporary Tribal culture. It sits at Red Box Saddle—a stop along an ancient mountain trade route once vital for resource gathering and cultural exchange. Therefore, the center continues to serve as a hub for both reflection and celebration of Indigenous heritage.

Haramokngna Cultural Center

The Gabrielino National Recreation Trail, spanning nearly 29 miles of ancestral terrain, leads hikers through breathtaking landscapes and deep cultural history. The trail honors the Indigenous peoples who once thrived in these lands and runs from Altadena toward the forested heights of Chantry Flats above Arcadia.

Shadows Along the San Gabriel Mountains by Edgar Payne

References

A beautiful PBS piece written by Daniel Medina titled “The Indigenous Dawn of the San Gabriel Mountains”

Native Land Digital offers an online platform where users can interact with maps of Indigenous territories. Fundamentally, the maps aim to visualize the complexity and diversity of Indigenous peoples, nations, and cultures.

Haramokngna Cultural Center

Gabrielino/Tongva Nation

The Gabrielino-Tongva Tribe

The Fernandeño Tataviam

Serrano

–Shoshonean Days: Recollections Of A Residence Of Five Years Among The Indians Of Southern California By George Hazen Shinn

–A History of the San Gabriel Mountains By Charles Clark Vernon (1956)

–Lytle Creek Canyon From the Indian Days to 1900 by Will H. Thrall (1950)

–Pictographs of the North American Indians by Garrick Mallery (1887)

–Five Prehistoric Archeological Sites in Los Angeles Country, California by Edwin Francis Walker, Southwest Museum, 1952.

-John W. Robinson, The San Gabriels, 1991