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

 I recently gave a lecture talking about the Maga'håga spirit and the matrilineal strain that runs through Chamoru culture. In putting it together, I had to scrounge for different quotes from the early accounts of the Spanish, when they encountered Chamorus in the 16th and 17th centuries. It provides a stark contrast in most ways we see gender relations today, but it must have felt nightmarish at times for a Catholic priest of the time. To see women with this much authority over life and over their husbands, I imagine it would have given San Vitores and others plenty a panic attack.  Here are some of the quotes I used in my presentation: *******************   In each family, the head is the father or older relative, but with limited influence. A son, as he grows up, neither fears or respects his father. In the home it is the woman who rules, and her husband does not dare give an order contrary to her wishes, nor punish the children, for she will turn upon him and beat him. If the w

During the pandemic lockdown on Guam, I was feeling at various points, like so many, stressed and anxious about the world and what was happening and what might happen. I was fortunate to still have a job during the lockdown, and because of technology like zoom and social media, I could still keep up my community work, by teaching classes in the Chamoru language and also history. I also was able to keep up with Fanachu! the podcast for Independent Guåhan. Because of so many people sheltering at home, our audience grew exponentially. One thing that I found myself doing more, like most people with a certain level of privilege and comfort, was watching more things online, on laptops and on my phones. Movie theaters were closed, but Netflix and Youtube were always open, so long as I had data on my phone and wifi in the home. As most people were locked down, sheltering in place, only encouraged to go out and explore for essential tasks or errands, things in general started to shift to becomi

I used to have an assignment in my Guam History classes, where I would have my students visit different schools on the island named for a different local historical figure. They would have to interview an administrator and a teacher to learn how their school honored their namesake and how their namesake’s example or history was or wasn’t incorporated into school curriculum or activities.  Unfortunately, most schools did little in this regard. Some had a simple plaque, a statue, a poem or a song. Some had a day in which they would honor the person. Many of the schools are named for educators from the past century, usually in the village of the school that came to bear their name. Some teachers or administrators who had family ties in the village could share stories about their school’s namesake, but most didn’t know much and couldn’t share much.  I would give this assignment to help students understand the value of history, but also the potential uselessness of history. History

For those interested in listening to Chamoru stories in the Chamoru language, please come join the Chamorro Studies Majors and Minors at UOG for this special event: "Na'haspok na Estoria" on April 28 from 12-3 pm at SBPA 131 at UOG. The name "Na'haspok na Estoria" means "stories that fill you up" as the word "håspok" means sated or filled up as in your stomach being full. The event should be very interesting as most of the presenters are around the age of 40 or less, but still fluent in the Chamoru language. Alot of events that I am organizing or participating in lately seem to have this sort of theme, where those of us who are younger learners of Chamoru and often times second-language learners, nai ti mandångkolo' gi halom i mismo fino'-ta, are nonetheless attempting to take up the kulo' for language vitality.

Several years ago, Senator Tommy Morrison was pushing for the reinstatement of Discovery Day as a local, Government of Guam holiday. For those younger or more forgetful than myself, Discovery Day was a holiday created in 1971 to commemorate the "discovering" of Guam by Ferdinand Magellan in 1521. It was celebrated until the early 2000s when it was removed as a local holiday. For those who aren't familiar with the festivities associated with Discovery Day, it was normally a time for the southern village of Umatac/Humatak to shine. A fair or carnival would be held in the village, with the highlight of the day being a re-enactment of the arrival of Magellan.  If you have never been to a Discovery Day before I suggest you go just to witness the surreal nature of this reenactment where Chamoru huts are burnt and Chamoru are killed by a guy in Spanish armor who usually arrives in Umatac Bay via a motorboat. The village of Umatac in particular enjoyed this holiday as it brou

People frequently ask me why I'm such a publicly critical person. They assume it is because I am half Chamorro, that I must be trying to compensate for my lack of cultural identity, and even I can acknowledge that there is some truth to that. It could be simply part of my personality, maybe I've always been an oppositional person, who challenged authority in some way. My father says it is because of the way I was forced to confront certain racial realities during my childhood. Some say it is simply because I have an artist temperament and so I am seeking creative ways out of systems, thinking about what could lie ahead on the next horizon of imagination. Hekkua', ti hu tungo'. While searching from some of my early writings on an old laptop, I came across a draft of this letter for the editor pasted below. It remember helping my mother write it about 13 years ago, and it was submitted to the Pacific Daily News. This was a time, when I was first speaking out publicl

Each month Independent Guåhan honors a Maga'taotao or an elite, pioneering or noble person, who has fought hard in some way for the rights of the Chamorro people, especially in terms of self-determination. This month we are honoring the late Clotilde "Ding" Castro Gould who was a war-survivor, an educator, author, song-writer and a master story-teller. She is best known for her creation of the Chamorro language comic strip Juan Malimanga, which appears in the Pacific Daily News six times a week and her role in helping develop the bilingual and bicultural education program in Guam’s public school system. Tan Gould was also a member of PARA (People's Alliance for Responsible Alternatives) and OPI-R (Organization of People for Indigenous Rights), and as a political activist fought hard for the right to self-determination of the Chamorro people.  Para Guahu, there is an extra dimension to this honor, as I, through my work in the Chamorro Studies Program

The two images are flyers featuring quotes from the political status debates I hold in my Guam History classes.  Students are divided into Statehood, Independence and Free Association groups and develop their arguments for which status is better and also produce posters, brochures, flyers, stickers and sometimes even food to help make their points.  The first is a quote from Maga'låhi Hurao, who in 1671 became the first Chamorro leader to organize large scale opposition to the Spanish presence on Guam, is regularly used by students arguing in favor of Independence. In Chamorro I have seen that line translated as "Metgotña hit ki ta hasso" as well as " Megotña hit ki ta hongge. " Given that many peoples' resistance to the notion of Guam becoming independent is tied to generations of feeling like we are inadequate or subordinate to those who have colonized us, this simple notion can be very powerful in start the process of self-empowerment. Nihi