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

Every September 11th since September 11, 2001 has a surreal quality to it. As if in a world where history repeats and meaning is always muddled, somehow the events of that day achieved a special, extra level of meaning for those that were alive and of age to experience it. At least this is what they say, and how true this seems depends a lot on your relationship to the US and what type of imaginary tissue connects you to it.  9/11 always means another set of memorial or retrospectives. These commemorative acts help us lock in a particular narrative for conceiving what happened that day, what it means, and whether or not we allow any understanding of events that helped led to that attack. At these memorials people recall where they were when they learned of the attacks and reminders of how scared they were, but how America rose again from those ashes.  Mixed into this naturally is a lot of what you might call blind patriotism or shallow patriotism. September 11 th , as the US se

For a few hours on the last day of the UN C24 Regional Seminar, we were given a tour of some historic locations around Kingstown, the capitol of St. Vincent and the Grenadines. This image is from a canon in Fort Charlotte, which was built high atop a hill overlooking the capitol by the British in the late 18th century. As we toured the fort, our Vincentian guide shared many colorful, sometimes humorous and sometime tragic stories about his island's colonization. He connected the struggles today, to those of the past. He echoed what so many had told us over the week we and other experts and foreign delegates were in the country, that everywhere you go, you see the legacies of native genocide and African slavery. From the fort's battlements he showed us failing banana plantations, areas where underground economies are surging, the divisions between rich and poor neighborhoods around Kingstown and even incorporated some Caribbean musical lyrics as well. When I took this pi

When the Solorzano skull was brought to Guam there were several events held to discuss the meaning of the skull and also the legacy of the violent time during which the priest Solorzano was killed in fighting between the Spanish and Chamorros. The event that I helped organize at UOG was pretty well attended, with more than 150 people there on a Saturday morning. The discussion never got too heated, with the biggest conflict being over the statement made by Father Fran Hezel that the Chamorro-Spanish Wars was a result of cultural misunderstandings. Religion wasn't touched on much, despite the fact that religion was at the core of the history involved. The Spanish priests were assaulting the religion of Ancient Chamorros. They were forcing them to give up their religion and take a new one. Solorzano himself, as a priest was driven to go into places where he would put himself at risk in the name of his religion and in hopes of dying in the name of his God. But very few people mad

"I Ilun Pale'" Michael Lujan Bevacqua Marianas Variety 12/3114 This week, a very intriguing, almost ironic historical twist will be visiting Guam, with the arrival of the skull of Påle’ Manuel Solorzano, a Jesuit priest who was killed by Chamorros in 1684 during the period when some Chamorros were still resisting the Catholic intrusion into their lives. I say ironic for many reasons, but chiefly among them is the fact that the preserving of this skull represents the precise thing that the Spanish priests were so keen on eradicating. The Chamorro religion of this time was centered around ancestral worship, or the revering of the spirits of your relatives who had passed away. By revering them Chamorros believed that these spirits, these aniti or manganiti could help Chamorros by protecting them and help them in their day to day activities such as making it rain for crops, helping catch fish, or being brave in battle. For Chamorros, thei

Weekly Address by Speaker Judith T. Won Pat Guam Legislature December 31, 2014 "Reconnecting with History to Better Understand Our Lives Today" Buenas yan Hafa Adai! Last night, a special mass was held at the Cathedral Basilica in which parishioners were able to view the skull of 17th century Jesuit missionary Father Manuel de Solorzano. As we close the year, this occasion reminds us of the importance of looking at our history to better understand the complexities we face today. Father Solarzano was killed on Guam in 1684 during a battle waged by Maga’låhi Hura, who was motivated by the desire to protect our ancestors’ way of life and their connection to the land. This was one of the last major battles of the Chamorro-Spanish Wars, and the closest our chiefs got to reclaiming Hagåtña from the Spanish. However, Hula’s forces were defeated by a group of Chamorros, who had converted to Catholicism and were fighting to protect the Church. This return of So

--> 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

This is the of Cetti Bay from the river. Cetti Bay and Sella Bay are both spots in Southern Guam that are favorites for people with boats and hikers to visit. People known them as beautiful secluded places. In truth their history goes much deeper than that. Sella in particular was notorious in the 1970s as a site of protest against US militarization. The US Navy had wanted to build an ammuniation wharf there. Chamorro rights activists, Senators and environmentalists came out to protest this and were able in delaying the process so much the Navy eventually gave up. Before there was Pagat or even Pott's Junction, there was Sella Bay. But even beyond this, if we look at these two villages in ancient times, we can see a tragic lesson they embody. In ancient times these bays were actually villages. Cetti was known as Atte and Sella was known as Sidya. They were on different sides of the Chamorro Spanish Wars. Sidya sided with the Spanish, while Atte sided with rebel Chamorros. A

SAKMAN CHAMORRO FACT SHEET THE SAKMAN: The Chamorros owned and built the sakmans, also known as the “flying proa”. It was their largest sailing canoe. It was deeply admired for its speed and agility. Its special asymmetric design attributed to its performance. It is a remarkable pure-blooded Chamorro invention for which they were proud of. TYPES OF CHAMORRO CANOES: —The SAKMAN: the largest sailing single outrigger type canoe. 40 ft long with sail; 30 in wide; and stood 6 ft tall. The outrigger was 20 ft long. — The GALAIDE: the smallest fishing dugout canoe measuring 10-12 ft long. Used primarily for in-reef fishing. No sail. Single outrigger. Used the paddle (poksai) and maneuvering pole (tulus). DISCOVERY: When Magellan discovered the Marianas, he named the islands, “Islas de las Velas “ for the many sailing canoes that greeted him. He was fascinated by their agility and speed. DESTRUCTION & END: Since the Spanish colonization, Chamorros were forbidden to bu

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

When Pale’ Diego Luis San Vitores came to Guam to Christianize the Chamorro people he had one very important secret weapon. I Fino’ Chamoru. Prior to his arrival in 1668, San Vitores had enlisted the aid of a Filipino named Esteban who had been shipwrecked for many years in the Marianas and had learned to speak Chamorro. While sailing towards Guam to start their work, San Vitores worked diligently with Esteban to become fluent in Chamorro, even writing the first grammar work and several Chamorro religious texts. When San Vitores arrived, Chamorros were amazed at his ability to speak their language, something that no newcomer had ever achieved before. The Spanish often came to Guam in two distinct groups. There were those who stopped for a very brief period primarily to take on supplies, slaves or kill a few Chamorros. For them the local people spoke gibberish. The other group were shipwrecked sailors or people who had jumped ship, like the infamous Fray Juan

I'm not sure when I'll start posting again. I'm preparing my presentation for the upcoming Marianas History Conference in Saipan next week. Originally my presentation was supposed to be about one thing and it is slowly evolving into something else. It's both exciting and frustrating I'll be writing more about it soon I'm sure. In the meantime, despensa yu' put i tinague-ku guini. Siempre ti apmam bai hu bira tatte! Here's my original abstract for the conference, but as I already said it won't be much like this when I actually present it though: Mumon Linahayan:   The Reinvigorating of the Retelling of the Chamorro-Spanish Wars Although Marianas histories are overloaded with the importance of World War II in recent history, in a longer-view the Chamorro-Spanish Wars had a far greater impact on the lives of Chamorros and their islands. However, with the exception of figures such Pale’ Vitores and Maga’låhi Kepuha who emerg

My dissertation in Ethnic Studies is dedicated to three people. One is my daughter Sumåhi, sa’ guiya i mas maolek yan månnge na palao’an gi hilo’ tano’ yan gi todu estoria. The other is for my son Akli’e’. Ti sen maolek gui’ taiguihi i che’lu-ña, lao guiya I mas kinute na patgon gi hilo’ tano’. The last dedication goes to an Ancient Chamorro warrior, a maga’låhi named Chelef, who fought against the Spanish in the late 1670s and was eventually executed for his crimes against them. The dedication to my kids should obvious. I hope that in time I will be able to publish enough things so that everyone I love in my life can have something where their name and a few loving words appear in its opening pages. But why dedicate something to Chelef, a Maga’låhi who is not as famous as figures such as Hurao, Mata’pang, Kepuha or even Agualin? The reason is because of the way one of his acts against the Spanish, mirrored in a way the critical intervention I was attempting in my dissertation. In m