NO REST FOR THE AWAKE - MINAGAHET CHAMORRO

There are certain things in Guam and Chamoru life and history that exist as such potent and powerful symbols to illustrate reality, whether negatively or positively. You could argue the Karabao is one such positive image. Even the latte or the såkman/galaide'.  But when it comes to these types of negative symbols, you have the old standard, the vague image of island thieves or ladrones. But you also have two very powerful and obfuscating symbols that are more recent, from just the past century, that of SPAM and the brown tree snake.  I was in a virtual symposium last week where I talked about Spam as a way of talking about islanders and their relationship to everything from militarization to colonialism to the impact of capitalism and consumerism on everything from the land, the culture to the body itself.  The brown tree snake possess a similar sort of potential in talking about the impact on the island of Guam or the Chamoru people, their natural resources, by invasive species. I

There is a saying in Chamoru, "mungga masse, anggen ti ya-mu makasse." Don't tease, if you don't like to be teased. It is fairly simple and straightforward, but it is always funny when you find someone who can't handle some of their own medicine, or who has trouble hearing the truth of themselves that their teasing or their negative behavior is meant to hide. That is one of the main reasons that people engage in that type of behavior. Is so that no one will look at me with critical, judging or penetrating eyes, if I keep everyone looking at the faults in someone else.  I have always tried to keep myself very distant from superficial people like that. I don't mind it if people are shallow or superficial in general, but I don't want those types of people close to me by any means. But in my dating life, sometimes people slip through the cracks. Often times there are things that I'll see in someone, or at least think I see in someone, but they may not see

In his uneven, albeit interesting book "The Fire and the Tale (2017)," Italian political theorist Giorgio Agamben provides an anecdote from the history of Judaism that struck an chord for me in terms of debates over Chamoru authenticity in culture, the issue of contemporary Chamoru cultural dance, and our relationship to our past. Here is the anecdote, which is the source of the title for this book on aesthetics.  “When Baal Schem, the founder of Hasidism, had a difficult task before him, he would go to a certain place in the woods, light a fire and meditate in prayer; and what he had set out to perform was done. When a generation later, the Maggid of Meseritz was faced with the same task, he would go to the same place in the woods, and say: “We can no longer light a fire, but we can pray.” And everything happened according to his will. When another generation had passed, Rabbi Moshe Leib of Sassov was faced with the same task, and he would to the same place in t

One of my jobs this summer is to run community conversations with Nedine Songeni for Humanities Guåhan at the Department of Corrections. I first started doing these types of conversations or civic reflections many years ago, when the Humanities Council introduced them as a means for talking about the military buildup. I along with several others underwent a training period and held these conversations with diverse groups across the island. Since then I've also helped them a few more times on organizing civic reflections. It is an interesting model, and what I've always found nice about it, is that it requires the use of humanities text, whether it be an article, a text, an essay or a short film, as a means to stimulate conversation. Rather than a debate or a lecture, you build from a text which can be interpreted in many ways to sort of try to unpack many of the things members of the community may be feeling and may or may not be talking about. A few years ago Humanities Guåh

The  latte  has become a key symbol in expressions of contemporary Chamoru identity and a key means by which they have come to establish a meaningful connection to their ancient ancestors.  Following centuries of colonization, Chamorus had their connection to their ancestors was severely disrupted and felt little intimacy with regards to their ancestors prior to Spanish colonization. They had come to accept that they and much of their culture and beliefs were primitive or savage.  The study of the  latte  and its promotion as a historical artifact in the 20 th century helped create the everyday possibilities for Chamorus to form new positive connections to their ancestors. The  latte  is no longer a discarded remnant from a primitive past, but an icon of ethnic identity, empowerment and sacredness.  As the Chamoru people have undergone significant cultural shifts over the past four centuries, primarily due to colonization, the  latte  has become a quiet but important sym

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

One of the aspects of Chamorro life that has frequently haunted me and frustrated me is the division between Chamorros in the Marianas and those who come from the diaspora, primarily the United States. It is a division that so much is made about in everyday conversation, which amounts to very little when you interrogate it. There is often times a perception that those from the diaspora are stuck-up, more Americanized and are completely disconnected from their culture and their identity. There is some truth to this, because much of what we get in terms of our identity has more to do with proximity and frequently than actual choices. You feel a certain way about yourself or you struggle with your identity in certain ways based on what you see around you, although there is always some element of personal agency or choice. Because of this, if you are born in Guam or the CNMI, chances are good you will generally know more Chamorro words or slang. You may know more Catholic songs. You may

The Chamorro Diaspora Michael Lujan Bevacqua The Marianas Variety April 23, 2016 I spent five years of my life in San Diego while I was attending graduate school there at UCSD. It was an interesting experience that truly helped to shape and deepen my understanding of Chamorros as a people today.    We may see Chamorros as tied to home islands in the Marianas, but the reality is that more than half of the Chamorro people live in the United States in what scholars refer to as “the diaspora.” For most of my life, I have moved back and forth between Guam and this diaspora — spending a few years in Guam and then a few years in Hawai’i, a few more years in Guam, a few more years in California and so on. Although people tend to conceive of Chamorros as being either the “from the island” or “from the states” variety, there has, since the revoking of the military’s postwar security clearance, been a constant back and forth migration of Chamorros. Individuals and fami

Chamorro Soil, Chamorro Soul by Michael Lujan Bevacqua May 4, 2016 The Guam Daily Post Last week’s University of Guam Film Festival or UOGFF was very exciting for me personally. In three of the films featured, I had a role in creating, whether as an actor, producer or consultant. I had a minor speaking role in the film “You’re Not Going Anywhere…Kid” directed by my former student Kyle Twardowsky, who shot the entire film on his iPhone. The documentary “War For Guam” which was premiered last year on PBS stations around the United States was also shown. It was directed by Frances Negron-Muntaner, a prominent Puerto Rican scholar who teaches at Columbia University. I worked for a several years as a co-producer (along with local filmmaker Baltazar Aguon and others) on this film that shows the Chamorro experience in World War II, primarily through the re-telling of the stories of American holdout George Tweed and Chamorro priest Jesus Baza Duenas. The final film, which was

This week I am in Taiwan, I'll be attending and presenting at the 2015 International Austronesian Conference. People from Guam have been attending this conference for quite a while and I am honored to be the most recent attendee. I'll be presenting a paper titled, "The Austronesian Sakman: The Role of FESTPAC in Chamorro Efforts at Cultural Revitalization." I am attending on behalf of the Guam Council on the Arts and Humanities Agency (GCAHA) and so I made certain my presentation was connected to FESTPAC which will be held in Guam next year. I'm pasted below my abstract and I'm sure I'll be sharing more about my experiences on this blog. Chamorro culture of the Mariana Islands has been dramatically influenced by centuries of colonization by Spanish, Japanese and American forces. Despite these changes, the Chamorro people have maintained various forms of continuity to their Austronesian ancestors that are still manifest today in

I collect as many things in the Chamorro language as I can. I have my students interview elders in Chamorro. I try to find everything online in Chamorro and cut and paste them into word documents. I have thousands of pages of photocopies children’s books and informational materials in Chamorro. I also, as much as I can try to write down or remember the things that people say to me. I have countless random pages from minutes of meetings, to the backs of student papers, to even napkins from restaurants, all of which have scribbles of Chamorro sentences on them. As I was trying to find some materials for my class tomorrow, I came across this excerpt from a conversation I had with an elderly Chamorro man last year. I really like its message. I may someday get this blown up and place it on my wall as a poster Hu faisen i lahi-hu, sa’ håfa malago’ hao umotro? Håfa na un tatitiyi i kustumbren Amerikånu? Ilek-ña tåya’ dangkolu na bidå-ta hun i Chamorro. Ilek-hu, lachi hao lah

The article below comes from the Liberation Day commemorative booklet published in 1994 on the 50th anniversary of the retaking of Guam by American forces during World War II. It covers the story of the men of Merizo/Malesso' in the south, who fought and killed the Japanese in their own village, liberating themselves prior to the US return. For the past six months I've been working with one of the last survivors of this fight against the Japanese, Mr. Jose Mata Torres, featured in the article. Hopefully in the next few weeks we'll be publishing his memoirs of the war titled Massacre at Atate. Until then, here is the article telling the story from a slightly different perspective, written by the late PJ Borja.   *************** Men escape nightmare in Merizo By PAUL J. BORJA So near, yet so far. In July 1944, the ships of the U.S. Navy could be seen off Merizo, almost as close as the waves rushing over the reefs that fringe the southern village.