NO REST FOR THE AWAKE - MINAGAHET CHAMORRO

Un diha siempre bai hu fannge' lepblo put i historian i taotao-ta. Esta meggai na kadada na tinige'-hu put este, lao i guinife-hu mohon na un diha bai hu puno' i toru yan na'magåhet este gi un kabåles na lepblo. Lao siempre este na lepblo u matuge' gi Fino' Ingles, ya guaha påtte siha matuge' gi Fino' Chamoru lokke'. Esta gof libiånu para Guahu, para bei estoriåyi taotao nu i hestoria-ta gi Fino' Ingles, lao guaha na biahi debi di bei lachandan maisa para bei cho'gue este lokkue' gi Fino' Chamoru.  Put este na motibu-hu guaha na biahi, mañule' yu' påtten hestoria-ta, ya hu ketuge' put guiya gi Fino' Chamoru. Sesso i inayek-hu put este, ti sen interesånte, gi Fino' Ingles "basic" pat gi Fino' i tatan bihu-hu "mata'pang."  Put hemplo, a'atan este guini gi sampapa', ni' tinige'-hu put si San Vitores. Ti hu guaiya si San Vitores, ti ya-hu meggai put i hestoria-ña, lao hu tung

One of the earliest Chamoru translations of an American pop song I ever did.  I came across it recently while I was searching on some old external hard drives.  It is to the tune of the Coldplay song "Clocks"which came out in 2002.  I remember I had started translating the song, working to come up with some basic lyrics.  I was hindered in my translation by the fact that the title frankly, gi minagahet was weird or sucked in Chamoru.  Clocks, didn't make sense in Chamoru. It may barely make sense in English for the song gi minagahet.  "Reloh siha" mungga yu' nu enao lol.  This was very early in my Chamoru learning journey, I was functionally fluent, but still making mistakes all the time and my Chamoru sounded like it was stiff and dry, straight out of a grammar book, because I lacked the basic organic feeling of being part of a language community.  The ways that emerge sometimes for an individual, a family, a village, a people to build off of the rules. To

A few times each year I testify publicly on Guam about something.  Usually it is at the Guam Legislature over a bill or a resolution or as part of a hearing.  Regardless of what the topic is, I try to do it in Chamoru, especially if I have time to prepare my written comments ahead of time, so they go into the public record.  Chamoru is a national language for Guam, which means that it can be used regularly for public activities and public representations.  Official documents can be in both Chamoru and English. Signage around the island can be bilingual.  The fact that Chamoru is an official and national language of Guam is something that many indigenous groups around the world might be envious of, since it provides for a far amount of existing legitimacy and social/political power.  You don't have to fight for recognition, since the law already accepts it. But sadly we don't do more to build off to this.  It could begin in simple ways, such as public signage and go from there. 

Last week on the "Studies of the Chamorro" Facebook page I conducted a Teach-In titled "Robert Underwood: A Man for All Seasons." The Teach-In went very well, and despite only announcing it the day before,  according to Facebook it already has 6K views.  Part of my impetus for organizing the Teach-In has to deal with the current election and the race between current Guam non-voting delegate Michael San Nicolas and former Congressman Robert Underwood who is seeking to replace him. It has been frustrating to say the least to see so much commentary in the community that our current delegate has done more in a year and a half than his two predecessors did in decades. It has been frustrating to s ee some argue that Robert Underwood didn't do anything while in Congress.  Whether you support a candidate or not, their record and their accomplishments should stand. They should not be up for debate simply because you don't like someone. If that type of rhetoric is per

For my intermediate Chamoru coffeeshop classes, which during the current lockdown, have been moved online, we translate a Chamoru song into English each week. We listen to the song twice, go over the lyrics, sometimes talk about the cultural dimensions of the song or the metaphors and history that it invokes. It is one of my favorite ways to teach the language, since it involves not only teaching the language itself, but also making connections across generations and sometimes using the nostalgia that people have to encourage further learning. My lyrics are often from just listening since few Chamoru albums include lyrics. This means that sometimes my lyrics are slightly to noticeably off. But even years after doing this regular assignment, I still learn new things from this exercise, even for myself. Sometimes I hear lyrics in a new way and realize I was singing them wrong for years. Last week, at the request of one of my students, we translated the song "An Mo'na Hao&quo;

Last year a graphic story that I wrote titled "I Sindålu" was published in the creative anthology Pacific Monsters edited by Margret Helgadottir. It was a fun story, that I thankfully got to write in the Chamoru language, with English translations. It tells the story of a Chamoru soldier who is dealing with the trauma of what he experienced while being deployed in a foreign land. He comes home to Guam and live in a ranch at the edge of the jungle, and begins to feel menaced by the spirits of his ancestors, the taotaomo'na. I really liked writing this story and was happy to see it in print, but I am terrible at promoting things, especially if I'm the one who created it ( ai lokkue'). Here is an interview that I did with the website The Future Fire.   ************************* Sunday, 6 May 2018 Interview with Michael Lujan Bevacqua The Future Fire http://press.futurefire.net/2018/05/interview-with-michael-lujan-bevacqua.html May 2018 I n th

I put this together for a Chamoru language curriculum project I was working on a few years ago. It was meant to be an appendix to go along with other cultural components about learning Chamoru. The list started with the work of Malia Ramirez and then I added on a few more here and there. It is by no means meant to be exhaustive or complete. Chamoru family names are still evolving, although perhaps not at the rate they have previously. For every Chamoru, there are a number of names they can claim, but unless they are running for office, tend to only invoke one or two when representing their identity.  I returned to this list recently while discussing the topic in one of my Chamoru language classes. For many Chamorus in the states or who grow up on Guam without much emphasis on their heritage, they assume that their "family name" is their last name. I have had many troubling conversations with young people who assert that their clan name is "Leon Guerrero" or &qu;

A special presentation by Chamorro Studies student at UOG as part of the 2019 MARC Seminar Series. Sen gefpågo este na dinanña'. Ya-hu taiguihi na fina'pos, sa' ta na'fåmta' i lengguahi ya ta na'gof oppan gui' lokkue'! It featured presentations by students at the CM102, 202 and 302 levels. It also featured some very special presentations by my CM340 of Chamoru Culture students. One of whom Joe "Dågu" Babauta is included below in a video with his original song that he shared.

A few years ago, the University of Guam underwent a long discussion over the changing of its GE or General Education requirements for students. The intent was to update the system and lower the overall credit requirement. No system reform can ever be perfect or make all stakeholders happy, but this overhaul seemed to be strangely arbitrary and disconnected from UOG's mission, purpose or advantages as an educational institution. For most of its existence, you could argue that UOG was a colonial institution. You could argue that it continues to be one today. When I say colonial, it is not meant to describe that it came from the outside and therefore it implicitly bad. This is something that has been and can continue to be argued over forever. When I say colonial, I am invoking it to refer to the type of education it provides. How it is rooted and what it is meant to do. All cultures have some form of education and that education comes with different intents, to teach certain thin