NO REST FOR THE AWAKE - MINAGAHET CHAMORRO

The fact that even now, after most of the world has acknowledged that colonization is an evil that must be eradicated, people still debate its merits and occasionally argue for its return, is a testament to the complexity that comes with colonization. Regardless of the ways in which people (sometimes myself included) try to propose colonialism as being a simple binary or something with clear moral boundaries, the process itself and the way it becomes deeply entrenched and embedded, means that long after the colonizer's flag is gone and no one is whipping or punishing anyone directly, people will still embody the logic of the colonizer's assertions of their superiority or the necessity of their dominance. In Guam we see this manifest in so many ways, despite Guam being one of the oldest remaining colonies in the world. People argue that Guam didn't suffer or isn't suffering. They argue that without colonialism Guam would be filled with pagan, naked savages. They argu

In the United States and its territories, it is common to look at other places, in particular Europe and lament the way racist and xenophobic political parties have emerged, which sometimes achieve a relatively significant amount of power and legitimacy. When viewing them from a distance, it is easy to critique them as being out of touch in a world with nice things such as tolerance, diversity, multiculturalism. But such positioning too often allows the exact same problems, the same contradictions, the same nasty hatred and evil to go unanalyzed or unexamined. In Chamorro there are a variety of ways of calling this out and challenging such simple forgetfulness. Cha'-mu tumoto'la hulo'. Saosao i mata-mu antes di un sangan put i inaplacha' i otro. Trump's presidential primary insurgency has kicked things that have been developing for decades into hyper-drive. The Republican party has been feeding off of white anger and loathing for quite a while now, Fox News , wi

Unu na parehu na sinisedi para hami yan i nobia-hu Isa, na dumangkolo ham gi kumunidat ni' gof gaihinengge yan umeskuela ham gi eskuela ni para i manggaihinengge lokkue'. Para guiya, Lutheran gui'. Para Guahu SDA. Lao gi i kareran-mami gi lina'la', in dingu ayu na lina'la. Hunggan manhohongge yu' gi aniti, yi'us yan todu ayu siha, lao ti parehu yan antes. Gi inestudia-hu gi koleho yan i intaitai-hu/inaligao-hu komo academic, pa'go na meggai mas meggai na tiningo'-hu put i diferentes na hinenggen taotao, lao ti sina dumichosu yu' nu unu na hinengge pat guma'yu'us. Gi i klas-hu put Estorian Mundo, sesso hu kefa'nu'i i estudiante-ku siha put na ti kabales todu i sisteman hinengge gi hilo' tano'. Achokka' un sen hongge na i gima'yu'us Katoliko i mas kabales na rilihon, gi i inestudian estoria, sina ta li'e' na ti uniku ayu na rihilon. Ha a'ayao meggai gi estoria-na yan i kustumbre-na ginen otro ma

Last week I wrote my column in the Guam Daily Post about the comfort women issue in South Korea and how the governments of Japan and South Korea are working towards a process of restitution over the use of South Korean women as sex slaves during World War II. The issue of the comfort women extends far beyond just South Korea, and is something that affected cultures across Asia and the Pacific. I have been talking more intensely about the comfort women issue over the past year as i nobia-hu Dr. Isa Kelley Bowman has been conducting research into it. It has been difficult for her, as the issue is one shrouded in so many different forms of silence. The lack of writing around the issue in Guam is often thought to be simply a matter of stigma and social shame, with women and their families seeking to keep the issue quiet and not be reminded of what happened. But it is far more complicated than that, and it can be frustrating, how people will accept one level of silence as being the truth