NO REST FOR THE AWAKE - MINAGAHET CHAMORRO

Before we say “Adios” to August, let us look back at this month and how important it has been in the past for Guam, Chamoru and Marianas history. When I first started working as curator at the Guam Museum in 2021, I was given some of the late Tony Palomo’s notes on Guam history. In addition to being a Guam war survivor, an author, a journalist, an elected leader and a historian, Siñot Palomo had worked as the administrator for the Guam Museum towards the end of his life. Part of his duties at the museum was to publish a regular series in the Pacific Daily News highlighting “This Month in Guam History.” It is my honor as the curator of the Guam Museum to continue this tradition. Let’s look at some of the events that happened in Guam and the Marianas in the past during the month of August. ************** 343 years ago: In August 1681, Don Antonio de Saravia was appointed governor of the Marianas, and during the following month, he appointed Chamorus to the positions of assi...

When the protest group Nasion Chamoru first emerged decades ago, it created a conflict in the minds of people on Guam. On the one hand you had a group of people who were an emphatically embodying “Chamoru” things.  They were speaking Chamoru, fighting for Chamoru lands and their return, protecting Chamoru rights, and even sometimes sported ancient Chamoru jewelry. But at the same time, for many people, the group seemed to be against everything Chamorus supposedly represented.   Chamorus are supposed to be respectful, gairespetu yan gaimamhlao, do not speak out and politely submit to any form of authority. In the way Nasion Chamoru did not shy away from open defiance and critique of the local and federal governments, they seemed so taimamahlao or tairespetu (without shame or respect). Every culture has their conservative and progressive elements, and an ideological fight always takes place over what is considered to be acceptable and unacceptable. For some, open...

When we think of the past in terms of Chamoru history, we tend to simplify and flatten it. I am not immune from this, even when lecturing or teaching about Chamoru history, I have caught myself doing it as well. For instance, when we look at the ancient past we often times ignore references to castes or classes in Chamoru society prior to colonization by Europeans.  For me, I don't believe that the representations offers by the early Jesuit missionaries are particularly accurate in terms of describing Chamoru power dynamics.  But there was definitely divisions in society, but it is so tempting to simple ignore them and act as if all were united prior to Magellan.  A similar phenomena exists in relation to the pre-World War II era.  It is very tempting to see that time through the lens of nostalgia and simplicity, as an epoch prior to the complicated times of today. With so many of our elders telling stories of no crime, unlocked doors, close knit families, everyone h...

  When I first listened to this song more than 20 years ago, gi hinasso-ku gof na'chalek, lao ti hu komprende i tinahdong-ña gi kostumbren Chamoru. I was not aware when I first listened and translated to it, how much deeper the meaning is beyond the silly things described in the lyrics.   This song "Aye na Påtgon" from Johnny Sablan's album "My Marianas" describes a father taking his son to the ranch to try to teach him some basic life skills.  But for everything that he tells his son to do, his son does something different and sometimes nonsensically, as well as all around gago'.   For instance he tells his son to boil the papaya and the coconut and instead his son goes to pick berries.   He tells his son to go collect firewood but he doesn't actually come back until all the cooking is done.  The lyrics are silly and more about sounding fun or funny than actually depicting something real. But when I was younger I never connected this song to...

 Earlier this year, for the website I Sakman I Fino'-ta , I began writing a semi-weekly creative story in the Chamoru language. I've always wanted to try writing a romance story in Chamoru, and this was my first mixed attempt at doing so. I have enjoyed it, but I've found myself struggling with how I've read hundreds of romance stories in English, but none in Chamoru and this affects everything from the plot, to the metaphors, to the culture involved. It has been a struggle at times gi minagahet. I am up to part 11 at present. Head to the site itself to read them all as well as articles in Chamoru from a wide variety of speakers/writers. But for now, here is the first installment. ******************* HACHA   “Nobia kahulo’ Ya fa’gåsi i matå-mu Sa’ u fåtto i nobio-mu Ya lini’e’ ni churå-mu”   Ginen i mames na guinife-ña, si Maria ha hungok este na kånta gi bos nanå-ña.   Gi guinife-ña, umasodda’ siha yan i guinaiyå-ña gi halom un g...

One of the most fascinating figures from 20th century Guam History for me remains Francisco Baza Leon Guerrero or Kiko Zoilo. One day I hope to write something or create something that can show the breadth of his accomplishments and advocacy, at a time when most Chamorus did not feel comfort being critical about the US as their colonizer. He was a political figure before and after the war. One of the founders of the Young Mens League of Guam. The Father or the Organic Act and even a Speaker of the Guam Legislature.  For Independent Guåhan, I prepared some quotes from him and about him, that were used when we honored him as Maga'taotao for one of our General Assemblies. I wanted to share them here, for those looking for a place to start in understanding this important figure (that is largely unknown for most people today). ****************   “He was a great believed in the democratic way of life and freedom of action. He wouldn’t kowtow to anyone, no matter what ...

After finishing up an online  lecture  series last week for the Guam Museum and the cultural diasporic group Håle' Para Agupa', one of the attendees in zoom asked me where I get all this information from, is it in books, are there movies or documentaries. I responded that there are a fair amount of books out there and some documentaries, especially if you are looking for World War II history in Guam. There are many more books out there than in the past, and what is nice is that more of them are written by Chamorus or at least people who have ties to Guam, but who may not be ethnically Chamoru.  I do my best to read whatever I can out there that is connected to Guam, to the Marianas and to Chamoru issues in anyway, and this doesn't only mean things formally published. I enjoy going through documents, archives, newspaper and magazine articles, transcripts from interviews that others have conducted. But one great source of in...

When San Vitores first came to the Marianas the Chamoru people were largely accepting of the new religion for a few reasons. The Spanish offered gifts to those who converted to the new religion, including sometimes precious  lulok or metal. They were the newest hottest thing on the island. Exciting simply because it was different, like when Applebee's or McDonald's first came to Guam. Some converted seeing the chance for greater power by being closer to those that they perceived might shake up island hierarchies. Some may have followed the new religion, because it truly spoke to them.  But one of the things that helped San Vitores win over the people in many ways was his ability to speak to them in Chamoru. Chamorus had interacted with Europeans for more than a century at that point via hand gestures and sailors from the Philippines and Southeast Asia who were able to communicate using Austronesian terms with the Chamorus they encountered. Spaniards, Filipinos and African slav...

Retellings of Guam history focus heavily on the end of the World War II on the island, and de-emphasize the start of the war. It is like this for some obvious and some less-obvious reasons. As I've written about before, where you place the narrative locus for these 32 months of Chamoru history will heavily affect what type of lessons or ideas emerge. If you focus on the end, the triumphant American return, where the Japanese are defeated and Chamorus are liberated from tyranny, the lessons seem pretty clear. American power and benevolence and propensity for liberation and democracy spreading. Chamorus become attached to the US and its history through that ending, as an object of their grandeur or their exceptional excellence and virtue. But if we switch the story's focus to the beginning things get much more complicated. We see at the beginning of war, an island where Chamorus trust the US to tell them the truth, to keep them safe, but they also understand in an important...

I used to have an assignment in my Guam History classes, where I would have my students visit different schools on the island named for a different local historical figure. They would have to interview an administrator and a teacher to learn how their school honored their namesake and how their namesake’s example or history was or wasn’t incorporated into school curriculum or activities.  Unfortunately, most schools did little in this regard. Some had a simple plaque, a statue, a poem or a song. Some had a day in which they would honor the person. Many of the schools are named for educators from the past century, usually in the village of the school that came to bear their name. Some teachers or administrators who had family ties in the village could share stories about their school’s namesake, but most didn’t know much and couldn’t share much.  I would give this assignment to help students understand the value of history, but also the potential uselessness of history...