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

The image above is drawn from the universe of Starcraft 2 or as I refer to it in Chamorro " Sahyan Estreyas Dos."      One of the reasons the Chamorro language is dying is because it isn’t used for that many things. I try my best in my personal and professional life to use the language for everything or for as many things as I can. This is one instance. Many Chamorros today will draw a line between their "Chamorro" side or their Chamorro identity and the popular cultural forms, such as video games, movies, books, comics and so on, that they enjoy on a day to day basis in what they often feel is very fundamentally different. For me though, those other popular cultural things are not the enemy of the Chamorro language, but universes and domains in which we can extend the language into, find ways to make it at home there, and to expand our own possibilities with our language. Make no mistake, the Chamorro language is a real language, but over the past century,

People take different approaches the language revitalization and preservation. You can often divide these interventions into either which segment of society they are focusing on, and whether their efforts deal with past, present or future forms of the language. For instance, when designing a language curriculum, which audience are you focusing the structure of your curriculum to satisfy or to appeal to? This is one thing that I have regularly been critical of in terms of how curriculum or language learning materials are created on Guam. As most people creating the curriculum are native speakers for whom Chamorro is their first language, they may struggle in understanding what it is like to learn Chamorro as a second language. Their interests in the language will be very different than someone who does not speak it but wants to learn. Their feel of the language will be drastically different than someone who is very unfamiliar with it. What will appeal to them or make them happy is not

In the past few weeks, an image and a short activist meme featuring a black and white image of Guam Congresswoman Madeleine Bordallo appeared on Facebook. Bordallo has upset alot of people on island over her pushing to authorize the Department of Defense to create a surface danger zone over Litekyan (Ritidian) a popular beach, historically significant area and wildlife refuge as part of their possibly building a firing range on the cliff above.  She introduced a bill to this effect, withdrew it and has now reintroduced it.  The memes attacking her were built around this premise, "What Would Ricky Do?" The reference is to the late Governor Ricardo Bordallo, Madeleine's husband. He served two non-consecutive terms in the 1970s and 1980s as the chief executive of Guam. He ended his political career on scandalous terms after being investigated by the Federal Government and convicted of several crimes, most importantly witness tampering. He was slat

--> One highlight from the recent play “Pagat” is the dance “Hula yan Hineti” performed by Inetnon Gefpago. In the context of the play, the dance appears at a moment when the question of unity and divisiveness is being discussed and the actors are wondering if it is possible for the Chamorro people to unite, when they seem to determined to divide themselves. The story of Hula and Hineti is a historical tale, meant to be an example of the tragedy when people fail to unite.   The 1670s was a period of turmoil in the Marianas and in particular on Guam. The decade began with Maga’låhi Hurao’s army attacking Hagatna in 1671, Maga’låhi Mata’pang killing Påle’ San Vitores in 1672, and the remaining years were filled with sporadic resistance. The Spanish had their own campaign of terror meant to quell resistance to their rule. Chamorros were tortured, publicly humiliated, executed villages burnt among other atrocities committed in the name of preparing Chamorros for Christian

Sesso nina'triste yu' ni i estorian Maga'lahi Mata'pang. Matatnga na gerreru gui'. Ha kontra i Espanot ko'lo'lo'na i mamale' anai ti meggai na Chamorro kumokontra. Guihi na tiempo meggai mano'sun nu i inentalo', lao i meggaina manma'a'nao nu i atmas i sindalun Espanot. Tumachu Si Hurao kontra siha gi 1671, lao manguahlo'. Kana' ma ikak i Espanot, lao manggineggue siha ni un pakyo'. Mandinestrosa i gima'Chamorro siha, lao tumotohgue ha' sin danu i gima'yu'us Katoliko. Gi 1672 anai umannok Si Mata'pang gi i estoria-ta, ha na'hasso i taotao na debi di u mana'suha i taotao sanhiyong. Ha puno' Si San Vitores yan i ayudante-na, i halacha na mafa'santo na Tagalog as Pedro Calusnor. Si Mata'pang ha fa'nu'i i tiguang-na siha na ti manyu'us i gilagu, sina mehagga'. Gi minagahet esta i Chamorro ma tungo' este, lao manmaleffanaihon. Gof na'ma'a'se na i hiniyon

Like anything, colonization is a complicated and contradictory process. But when looked back upon by people who wish it hadn’t happened or happened differently, it can take on an all-consuming and oppressive totality. It was something that humiliated, subjugated and tortured a poor helpless people. The worse that you can make it sound, the more it seems to empower the need to seek redress or justice for what happened. History becomes then a list of bad things that happened and ways that the colonized peoples were victimized and marginalized. There can be obvious truth to this, but it tends to cast colonialism in a light that doesn’t ever really exist. Colonization becomes more unified and consistent than it really is. It moves towards feeling monolithic as its sins become more pronounced. Take for example in Guam’s history, the Chamorro Spanish Wars. From this name alone it creates an image of Chamorro warriors fighting bravely against the Spanish invade

History is by its nature a troubling thing. Humans tend to want to look forward, especially when there is a mess behind them they would rather not deal with. When something seems too complicated, it is natural to feel like it would be better to leave it alone, rather than think about it or do something about it. This is especially true if that mess has something to do with you or the way your life has come to exist. One very clear local example of this is the complexities and contradictions involved in Guam’s colonization and the forced introduction of Catholicism to the island. Not many people noticed I’m sure, but a few weeks back we marked the 330 th anniversary of the killing of Pale’ Diego Luis San Vitores by Maga’lahi Mata’pang of Tumon. For those who don’t know who San Vitores is, you should take a Guam History class. For those of you who did and still don’t know, you should have paid attention. San Vitores is arguably the most influential person in Guam’s colonial histor

Yanggen guaha lugat-mu agupa' gi pupuenge... University of Michigan Associate Professor Vicente Diaz will present, "In the Wake of Matapang's Canoe: Alternative Histories of Chamorro Catholicism and its Opposition" on Tuesday, August 23 at 5:30 p.m. in the University of Guam CLASS Lecture Hall as the featured speaker in Robert Underwood’s Presidential Lecture Series. Vicente M. Diaz, PhD, is Associate Professor of Asian/Pacific Islander American Studies at the University of Michigan. Born and raised on Guam, Diaz taught Pacific History and Micronesian Studies at the University of Guam from 1992 to 2001 until he relocated to his present post at the University of Michigan. Diaz is a co-founder of the Guam Traditional Seafarers, which helped revived traditional canoe building and navigation in Guam, served as the historian for Hale'ta series of Guam history and civics books produced by the Guam Political Status Educational Coordinating Commission in the 1990s.