NO REST FOR THE AWAKE - MINAGAHET CHAMORRO

One passage that has long stayed with me in terms of understanding ethics is from one of Slavoj Zizek's books, where he mentions the Egyptians being swallowed up by the Red Sea as they trail the escaping Israelites. According to Jewish tradition he writes, when the Israelites celebrate the death of their long-time enemies, God chastises them. He tells them, how dare they celebrate that which he created. Who are they to celebrate the destruction of something that comes from God. Even if they were opposed in the drama of life on earth, they come from the same source and they have right to celebrate something which is equal to them in its origin. This type of repositioning is the basis for many types of ethical engagement. The idea that there is always some deeper level, some deeper intersection of humanity that we can and should appeal to in order to create something that is more just and more moral. But we can become so comfortable in our identities, so stuck in them, that it

In my Chamorro Studies class last week we were discussing the concept of inafa'maolek, which has become canonized as a central value of Chamoru culture as of late. The term fa'maolek has long been in use, it even occurs in the Garrido Manuscript from 18th century Guam. Inafa'maolek most likely was used as well, but not necessarily as a primal or central concept for defining Chamoru identity or culture. That comes about much more recently, primarily through the work of Robert Underwood when he uses the terms in the 1970s, while trying to define what the Chamoru cosmology of the 19th century was, and what of it had persisted up until the 20th century.  Inafa'maolek has many meanings, all of them however focus around expressing community through interdependence or through cooperation. It is about working together to sustain a society. It is about humans sustaining nature, sustaining their families and so on. It is a collective concept that is focused on building sustaina

Since the start of the year I have been working on an article about militarization in the Marianas Islands. It is for a special edition of Micronesian Educator edited by Tiara Na'puti and Lisa Natividad. I'm excited at the prospect of writing it, but my schedule over the past year has been tough, in addition to family drama and other setbacks. I've been coming back and forth to it in my notebooks every month, but until now I haven't been able to really try to finish it. I spent Christmas Day typing up my scattered notes and drafts. The article is an attempt to talk about militarization, military increases, military strategy in a Marianas wide context, and the ways it divides, unities, takes and stimulates. One of the most interesting sections is on the CIA training that took place in Saipan from the late 1940s to the early 1960s. The facility was known as the Naval Technical Training Unit or NTTU and it trained anti-communist operatives to destabilize and sabotage r

In the middle of this year's regional seminar of the UN C24, the proceedings stopped briefly in order to recognize the release of Oscar Lopez Rivera, a long-time Puerto Rican political prisoner. Rivera was part of the Puerto Rican independence group named FALN, which was involved in more than 100 bombings around the US during the 1970s. He was convicted of seditious conspiracy along with other crimes and spent 35 years in prison. Rivera has been mentioned each year I have attended the regional seminar, as some Latin American countries feel a strong sense of solidarity with Puerto Rico and its independence activists, and therefore consider his case to be that of a political prisoner or a prisoner of war, who should have been subject to international court proceedings, as he was fighting for the liberation of Puerto Rico from US colonial control. Vilma Reveron, who frequently attends the seminars to discuss the state of affairs in Puerto Rico made the announcement and held up her

In December of last year, I met with a friend for breakfast at Shirley's in Hagåtña. The central topic of our meeting with current pushes for Guam's decolonization. This breakfast was happening at the start of a two-week period of activity around educating the island around the issue. The Commission on Decolonization and the Office of the Governor was about to start a series of three village meetings to help educate the island community about political status change. After not meeting since July, the Commission itself was set to meet earlier that week. Through my own political status task force, the Independence for Guåhan Task Force, we started a podcast series named Fanachu! and also held one of our monthly General Assembly meetings. Despite the flurry of recent activity around the issue, my friend wasn’t convinced that anything had really changed. That all of these activities whether they be teach-ins, coffee shop conversations, debates or for

My position on Martin Luther King Jr. is somewhat similar to my position on Jesus Christ. I have a strong affinity for both of them in their radical dimensions, the way they challenged system of oppression in their time and proposed a powerful message of social change into something that was potentially more equitable. Both of them have of course been edited and watered down significantly in their message, to the point where both of them can be invoked in the name of so many things that they would have violently detested in their lives. Gof ya-hu si Jesus Kristo komo un zealot. Lao anggen un lahen Yu'us, hmmm, ti bali nu Guahu i mensahi-ña. Parehu yan si MLK. Gof annok gi sinangån-ña yan gi bidå-ña na zealot lokkue'. Lao atan ha' på'go, i manracist na taotao, ma u'usa i estoria-ña para u ma puni i tinailayi yan taihustisia gi på'go na tiempo.  Below is a great article that outlines the radical dimensions of Martin Luther King Jr. and his legacy.  ******