NO REST FOR THE AWAKE - MINAGAHET CHAMORRO

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

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

The PDN has been publishing a series of columns under the banner of "Saonao yan Eyak" or "Join and Learn." These columns are meant to help inform and inspire the community in advance of next year's FESTPAC which will take place in Guam. Hosting a FESTPAC is a massive endeavor. It requires layers of public and private cooperation, as tens of thousands of people descend upon that island in order to experience this cultural Olympics of the Pacific. I first wrote a column for them last month for Ha'anen Fino' Chamoru Ha', which by the way we are working on formalizing and trying to get back to honor at the start of each month. This month I wrote about how much Guam's consciousness has changed over the past four decades and how FESTPAC played a significant role in that. **************** "Guam's made huge stride since 70s" by Michael Lujan Bevacqua Pacific Daily News 4/23/15 When we think of what "Chamorro culture"

The exhibit I worked on for the Guam Humanities Council titled Sindalu: Chamorro Journey Stories in the US Military is currently on display at the Isla Center for the Arts at UOG. As part of the exhibit I've given several scholarly tours to students, teachers and veterans. Although the exhibit itself features so many stories, the interaction with these groups often yields even more stories. Sometimes people will find themselves or their ancestors in the photos. They will offer up another perspective or another facet of someone's anecdote. Sometimes they challenge things and sometimes they express their gratefulness that an exhibit like this has been put together. I teach many aspects of the exhibit in my own classes, but I have appreciated the way the research and writing for the exhibit and then the way I have developed my talk for the tours has led me to really think about the progression of Chamorros and their relationship to the United States, through their military servi

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

“Inagofli’e’” Michael Lujan Bevacqua Marianas Variety 3/5/13 This past Sunday the Guahan Coalition for Peace and Justice organized a peace vigil in Tumon, at the memorial site where a terrible attack took place two weeks ago. This vigil was meant to honor those who were killed and those who were hurt in the attack, and also provide a space for members of the community to come together and make sense of what happened. Candles were lit, blessings were offered, a song was sung, a healing circle was formed and some doves were let loose. Although the Guahan Coalition for Peace and Justice organized the event, it would not have been possible without the help of many local organizations and leaders, including a group of JFK high school students, who each contributed something. The vigil was given the name “Inagofli’e’.” This is a word that many people today may not be familiar with, but has a very deep beautiful meaning in Chamorro. The word can be broken d

Yasukatsu Matsushima is a strong, but polite voice for Okinawa's Independence. I first met him last year while he was in Guam doing research. I took him and Ed Alvarez, who was showing him around the island, on a hike to Pagat. I later met him again when we both spoke at a conference on decolonization in Guam and Okinawa at Okinawa International University last May. He returned to Guam in July of last year with Masaki Tomochi another Okinawan professor, and I took them and two Japanese professors on a rainy hike to Pagat. I am fortunate that this trip our paths crossed again. Yasukatsu may seem unassuming and quiet when you first meet him, but make no mistake, he is very determined and very assertive in his advocacy for Okinawa's independence. In both Okinawa and Guam independence is something considered impossible, taboo or anti-Japanese/American. It is something that is crazy and worse yet something that would disrupt the existing dependent relation

Martin Luther King Jr. Nobel Lecture*, December 11, 1964 The Quest for Peace and Justice It is impossible to begin this lecture without again expressing my deep appreciation to the Nobel Committee of the Norwegian Parliament for bestowing upon me and the civil rights movement in the United States such a great honor. Occasionally in life there are those moments of unutterable fulfillment which cannot be completely explained by those symbols called words. Their meaning can only be articulated by the inaudible language of the heart. Such is the moment I am presently experiencing. I experience this high and joyous moment not for myself alone but for those devotees of nonviolence who have moved so courageously against the ramparts of racial injustice and who in the process have acquired a new estimate of their own human worth. Many of them are young and cultured. Others are middle aged and middle class. The majority are poor and untutored. But they are all united in the quiet conviction