Tuesday, December 20, 2011

Prugraman Fino' Chamoru giya San Diego

Prugraman fino' CHamoru ginnen i gurupon PITI gi iya San Diego
by Pedro Onedera
Guam Pacific Daily News
December 20, 2011

Sigun gi nina'huyong emfotmasion ginen i Gurupon PITI gi iya San Diego, ma anunsia na manma nå'i siha fondon salåppe' ginen i Atmenestrasion Natibon Amerikånu para u ma kondukta dos-åños na Prugråman Fino' CHamoru ni' para u ma adahi i fino'håya giya Mari'ånas.

Para u ma go'te este na cho'cho' gi iya Destriton San Diego, un dångkolon kumunidåt CHåmoru gi sanlagu. Kinonsiste i che'cho' na u ma fotma yan gai'adilånto dosse-membro na gurupu entre hinirasion siha ni' para u ma na'guaha kinalamten put nina'setben fotmåt na fina'nå'guen fino' håya para u ma na'takfe'na i fuetsan mamfifino', mannanaitai, yan manmåmangge' fino' CHamoru åntes di i finakpo'-ña na tiempo.

Esta, guaha dosse-membro ni' kinonsiste as Erika Boatman, si Dorothy Aguon Cedillo, si Delia Cruz, si Ed Diaz, si Carmen Duenas, si Joashawa Elsas, si Bino San Nicolas Jones, si Diana Jordan, si Debbie Lizama-Blas, si Betsy Salas, si Joseph Salas yan si Alfonsina Tina San Nicolas. Gine'hilulu'i i prugråma as Randy Camacho yan inasisiste as Brienda Maanao Diaz.

Manhuhunta i gurupu para u ma planeha i hinanao-ña yan u taimanu ma susedi i prugråma sigun ginen plånon kinalamten gigon monhåyan i mamaila' na såkkan. Put fin, dinira idåt-ñiha i gurupu desdeki disi ocho asta nomåsdi sisenta åños ya mandadanña' rigulåt na tiempo gi iya Guma' Sons and Daughters of Guam gi i kumunidåt San Diego gi kantidån ora siha gi kada tinago' Såbalu.

Maolek entension-ña i gurupu ya gråsihas na ma nåna'i ånimu i fino'-ta tåtkumu malilingu lokkue' entre Mañamoru ni' manggaige gi i sanlagon Estådos Unidos ya maneståba guihi desdeki singkuenta yan kåsi sisenta na såkkan ni' kumontrebubuyi na u manminoriha i taotao Guåhan tåtkumu CHamoru siha gi i isla.

Håfa diniseha para u hago' i Gurupon PITI gi iya San Diego nu este na prugråma? Kumeke'ilekña na para u fanachetton håle' inafa'maolek para i mangahuhulo' na hinirasion ni' ayu ha' ma tungo' put i kadenan Mari'ånas håfa hiningok-ñiñiha ginen mañaina yan mamparentes. Kumeke'ilekña ta'lo na u ma na'lå'la' i fino' taotao ni' kulan ha tutuhon mumalingu gi kåsi maloffan trenta åños na tiempo ya ha pega i fino' håya na dañuyan kontiempo.

Monday, December 12, 2011

GDOE Chamorro Studies Division

Materials on the wall at the GDOE Chamorro Studies Division Office at Agueda Johnston Middle School in Ordot.

Monday, November 21, 2011

Chumachalek Hao Pa'go...

“Chumåchalek Hao På’go…”
Michael Lujan Bevacqua
The Marianas Variety
As usual over the weekend I found myself with far too much work to do and not enough time before Monday morning to get it all done. There were stacks of papers to grade, grades to prepare, a column to write for this newspaper, a speech to finish for an upcoming conference in Okinawa, and so much more. I was hunched over my computer trying to focus, all the while distracted by the sounds of my two kids, Sumåhi (4) and Akli’e’ (2) tearing up the house behind me. At regular intervals they would appear at my side, eyes pleading to get some snack or some juice. Sometimes they would appear to crave recognition instead, perhaps for a recently completed drawing of a family of dragons in the case of Sumåhi, or in Akli’e’s case, perhaps the proud admission that his diaper is full of “tå’keeee.”
When the kids have spent too much time in the house they tend to get antsy. Sumåhi, being the more articulate of the two usually leads the charge in getting me to take them somewhere else. “Malago’ yu’ humanao para i fanhugånduyan” is a usual refrain, making clear her desire to visit a playground.
When I have less on my plate I usually reply, “Hunggan, nihi ta fanhanao!” to which my two kids scream and run blissful circles around each other. But this past weekend, I felt I had too much to do, and so I couldn’t take them. “Ahe’ ti siña yu’ på’go.” To which my daughter responded immediately “Sa’ hafa?” wanting to know why I couldn’t take them today.
“Miche’cho’ yu’ på’go. Meggaigaigai i che’cho’-hu på’go, siempre otro biahi.” In more ways than one I told Sumåhi and Akli’e’ that I had far too much work to do, and that I’d take them another time. My son shook his head angrily refusing to accept my claim to being too busy. My daughter did the same, albeit with a more direct strategy. She said to me, “Anai matmos hao gi i tasi, un ågang yu’. Anai tumotohgue hao gi i tano’, un yute’ yu’!”
For those of you who don’t know, this is an old Chamorro saying, and it might come as a pretty big surprise to hear a four year old today saying something that I’ve only heard Chamorro women over the age of 80 use. Since the moment both of my kids were born I’ve spoken Chamorro to them, and it has worked to the point where my daughter is fluent in Chamorro and can speak comfortably about a storybook or a movie in Chamorro with me. Recently I’ve tried to enhance her Chamorro by teaching her some pidasun finayi, or pieces of Chamorro wisdom. These are short sayings meant to convey morals or life lessons. They are becoming less and less heard as Chamorro becomes less and less spoken or understood.
Although Sumåhi understands the literal meaning of the phrase she chose to try to guilt me with (When you are drowning in the ocean you call for me, when you are standing on land, you get rid of me), she still doesn’t quite understand when she’s supposed to use it. The phrase is intended for a fair-weather friend or some ungrateful person who loves you when they are in need, but forgets you exist once they are doing ok. Although Sumåhi looked at me intensely after she said this phrase, and her eyes attempted to burn a hole through me with guilt, all I could do was smile.
While she fumed, knowing that her old Chamorro wisdom assault had not been effective, I tried to think about which old saying might be effective in this case. My mind settled on a saying I’ve seen written often by Guam oral historian Toni Ramirez. I have written about it on my blog and used it in my own life at certain points. It is a long saying, but for those of you who can read and understand Chamorro it is profound and worth reflecting upon.
Fanatguiyan i ha’ani-mu / Chumåchalek hao pa’go / Kumakasao hao agupa’
Desde i mafañågu-mu / Asta i finatai-mu / Fanatguiyan i ha’ani-mu
Gefhasso na tåya’ orå-ña / I minagof yan i piniti gi lina’lå-mu / Chumåchalek hao pa’go / Tumåtanges hao agupa’
The last line translates roughly to: “Remember that there is no set time for the happiness or pain in your life. You are laughing now, you may be crying tomorrow.” With this in mind, and the beautiful faces of my kids waiting for me, I left my work and took them to the playground.

Tuesday, November 1, 2011

Learn Chamorro Program Launched

Local Family Launches "Learn Chamorro" Program
Janela Buhain Carrera
The Marianas Variety
Troy Aguon spent 13 years in Las Vegas, Nev., not knowing how to speak Chamorro, the language of his home island.
Stumped by this, he set out to learn the “dying language” to revive it and pass it on to his children. He then moved back to Guam about 13 years ago and began his endeavor.
He visited the University of Guam and local bookstores, searching high and low to find every available kid-friendly tutorial for his children to learn Chamorro, but to no avail.
“There was none; it didn’t exist,” Aguon told Rotary Club of Northern Guam members during a meeting yesterday at the Hyatt Regency Hotel.
“They had other books, but they were too in-depth and too formal.”
Because of this, Aguon, along with his wife and a few friends, has decided to embark on a journey to introduce educational materials that will encourage children and the general public to learn Guam’s native language.
Aguon is on a mission to get every single word in the dictionary translated into Chamorro within three years. He has launched a website, learnchamorro.com, which aims to teach Chamorro to anyone wishing to learn in a fun and friendly environment.
He has also produced an educational DVD with similar content as the website for $20. The price for the DVD, which is a “kid’s edition,” he said, is to cover the cost of producing the DVD, among other expenses. He also noted that any excess funds from DVD sales will go directly back to his cause. While the website is free of charge, Aguon said the DVDs can be purchased as a gift or for collection.
“It breaks my heart to know that you have to pay for something that’s dying right now,” he said. “So I’m going to do it myself and I’m going to challenge everyone on Guam.”
The DVDs can be purchased at Bestseller Bookstores, Nunu Tree at the Agana Shopping Center, The Piazza Restaurant, the USO headquarters, Che’lu Store at Chamorro Village, Cost-U-Less in Tamuning, and Island Fresh in Ordot/Chalan Pågo.
Aguon has also partnered with the Marianas Variety to introduce a section today that will feature Chamorro words/phrases and their English translations.

Saturday, August 6, 2011

Talayero Tales

Talayero Tales: The simple truth of the English-speaking Chamorro

Guam PDN

2:00 PM, Aug. 7, 2011

Edward San Gil

I am often asked "Why don't the younger generation of Chamorros speak their language?" I thought about this question for weeks trying to come up with an honest answer.

It is easy to blame someone or an event in our history for the cause of this problem. For years, Chamorros have pointed the finger at the Americans. After all, they were the ones who punished the young Chamorro generation for speaking our language in school back in the 1950s.

For every issue there are two opposing sides. The popular side is where blame can be directed. In this case, the Americans or statesiders are the ones we are pointing to. As I said earlier, the Americans required the young Chamorro generation to speak English in school. Most would argue this was "the" main reason for the decline of the Chamorro language.

If you are content with this reasoning, you need not read further.

For the sake of keeping the course of history straight, let us go back to the 1940s and the Japanese occupation of Guahan. During the war, my mother was but 8 years old. She told me how the Japanese soldiers would reprimand those who spoke any language other than Japanese. You have to take into account the occupation lasted about three years. Even with the threat of death, the Chamorro language thrived.
After the liberation of Guahan, my mother attended school under the Americans who liberated us. She said the American teachers would walk around with wooden rulers in hand. If they overheard students speaking Chamorro, they would strike the back of their hand. This was to remind them English was to be spoken in school.

This brings up the issue of reprimanding the Chamorro-speaking student with ruler strikes to the hand. Do you honestly believe a punishment such as a ruler strike could change the course of a spoken language? The Chamorro language, for all we know, is several hundred or even thousands of years old. Mind you, this was not a matter of life or death.

What makes this issue complex are the monumental events so close in time. Guahan in the 1930s was a tranquil island. The early 1940s brought the war into our homes and suffering to our people. The dream of liberation became a reality in the middle 1940s.

Now the truth, ...

I was fortunate enough to remember the struggles my mother endured growing up on Guahan. We discussed the issue on why we did not speak Chamorro in our home.

I trust you understand the entire generation of Chamorro children born from the late 1950s to the 1970s was not subjected to the kind of treatment (ruler strikes) of the previous generation.

The Chamorros born in the era mentioned in the above paragraph -- according to my mother -- were taught the English language for the sake of higher education. There must have been a secret pact amongst my parents' generation to speak English to their children. They must have known the English language was necessary to achieve our goals. They felt the English language was the tool needed to assure a successful future. In many respects, they were correct.

I did not quite understand my mother's reasoning at the time. I just shrugged my shoulders and accepted it.

That was 33 years ago.

I have a brilliant idea. If we bring back the wooden ruler and strike the kids on the back of their hands for speaking English in school, perhaps we can revive the Chamorro language. This method of punishment was blamed for the near extinction of our language. Perhaps the same method could be used to bring it back.

Ed S.N. San Gil was born and raised on Guam and relocated to Washington State in 2001. His parents are Roberto C. and Dolores San Nicolas San Gil (deceased). He has three sisters and seven brothers. Both of his parents have 10 siblings and Ed happens to have a staggering 105 first cousins! His wife of 24 years is Luz Galendez San Gil. They have four beautiful children Liezl, Nicolas, Kayla and Kathleen.

Thursday, June 23, 2011

Fitma Pat Ti Fitma

Kao Bai Hu Fitma Patosino Ti Bai Hu Fitma
Peter Onedera
June 21, 2011

Desdeki ha na'huyong i Navy i dukumenton DEIS yan FEIS, hu baba atadok-hu yan talanga-hu put bai hu ketungo' ineppe siha ni' para u fanma prisenta.

Put para kinahulo' tinaotao, bula debidi u fanma konsidera desdeki guinahan uriya asta asunton susiåt-ikunumiha, yan ayu empottante-ku sigun ginen finakpo' todu manma sångan yan manma cho'gue, håfa u sopbla ni' siempre u ma fåna' ni' taotao-ta. Hunggan, guaha prinimeti put kantidån cho'cho' ni' u guaha, lao kuånto gi iya hita u fanman miresi ni' ginen este na cho'cho' siha? Yan kao magåhet u fanma empleha I taotao tåtkumu manaotao este na tåno'?

Ti åpmam na tiempo tåtte, ha na'huyong kinalamten finetman petision i inetnon Para Hita todu para u fanma rikohi kinse mit na finetma siha ginen taotao Guam ni' sumapopotte i hinatsan i militåt. Ha anunsia i gurupu na ayu mision-ñiha i para u na'huyong mensåhi guatu gi i Konggresson na ha sapopotte iya Guam i minueben Marines, Army, Air Force yan Navy na taotågues yan familian-ñiha magi gi i tano'-ta Guam.

Ma å'agang-maisa siha I Para Hita Todu na bos i "mayorihan mansilensio" tåtkumu ma sapopotte i minueben kantidå sa' put para u fan pribeni opottunidåt inadilånton ikunumiha siha. Lao ayu ma såsangan lokkue' nu este na gurupu na ti u ma tohgiyi puesto put asunton kinendenan tåno' osino asunton susiåt ni' ma pega ginen i manmeyeng, manggaitiningo' yan kontråriu siha put i hinatsa ni' sigi ha' ma eppok para u ma oppe. Sengklåru na i Para Hita Todu ma chochonnek i patten sibit yan i enteres i kumetsiånte siha, lao mistet debidi ta fan maggem put este kosaki ta fan priparao nu i ittemon i hinatsa ni' para ta fåna' piot sa' ti klåklaru lokkue' håfa finakpo'-ña.

Ilek-ñiha i Para Hita Todu na i hinatsa gi iya Guam, "u mås asigurao na inadilånton ikunumiha" ya i sapotten-ñiha na taotågues manhanånaomo'na enlugåt di u fanhanånaotåtte. Sigun ginen inadilånton ikunumiha yan mubimenton hinanao, debidi ta fan responsåpble ya mungnga na ta chule' ha' håfa bali-ña i fasu-ña ni' ta lili'e'. Gof piligru na para ta aksepta ha' i minueben militåt mågi gi i tano'-ta yanggen ti ta goftungo' håfa para ta sosodda' mo'na.

Yanggen ma fitma i petision i Para Hita Todu pues mannana'huyong hit mensåhi guatu gi i taotao-ta na manaprebao hit nu este na prinimeti ni' puru ha' sanme'nå-ña a'annok ya siempre despues ta fanhinengang ni' pumalu hiniyong-ña.

Maolek na guaha bos-ñiha i mayorihan mansilensio alos uttemo, lao ayu måtto gi i hinasso-ku i håfa na manmamatkikilu ha' desde ki i tutuhon? Håfa na ti manggonggong antes di este? Kao manma'å'ñao ha' lokkue' taiguini iya guåhu put i manmamaila' na tiempo yan i guinahan naturåt i tano' ni' u dañuyan?

Senmappot na para bai hu fitma este na petision yanggen bubula ha' kuestion siha ni' tåya' malago' u oppe ni' klåru para bai hu komprende ya siempre taimamamåhlao yu' yanggen bai hu ålok na hu sapopotte este na kinalamten yanggen ti siguru yu' nu i uttemo-ña na plånu para i manmamaila' na tiempo siha.

Gai piniligru este na hinatsa yanggen ti ta kuestiona. Ga'o-ku gonggong på'go ya bai hu famaisen kuestion siha astaki satisfecho yu' enlugåt di bai hu famatkikilu ha' ya bai hu saga gi i santatte ya bai hu nangga astaki guaha guaha ni' para u hongngang ha' yu'. Ilek-ñiha i Para Hita Todu na para u ma supok siha tåddong kontåtki u ma nangga håfa mås para u ma susedi. Lao empottånte lokkue' na u ma tungo' håfa para u ma sedi gi manmamaila' na tiempo ya este ti klåklaru ha' trabiha achokha' kuentos put kuentos ginen i manmå'gas fidiråt yan lugåt-ta ni' tatai fondo ha' desde på'go.

Na'manman lokkue' na i manmå'gas este na inetnon ma å'alok na siña hit manma cho'cho' maolek yan i gobetnamenton fidiråt yan i militåt ni' para u ayuda hit umadahi i irensiå-ta, lao ma sångan lokkue' na hita ha' ni' mismo CHamoru u para u kalamtini este na hinasso para i inadahen i kottura.

Put mås, mambanidosu na ma usa i fino' CHamoru para titulon i gurupu yan lokkue' fino' CHamoru ta'lo para i hinanao i petision ni' para u fanma eppok i manaotao tåno' na u ma fitma. Lebbok i titanos-hu na para u ma usa i fino' håya put para u ma ke'bense i taotao tåno' siha ni' gof dångkolo na insutto yan dañuyan para i lina'la'-måmi. Para guåhu, ti chilong i nina'setben fino' håya yan i entension este na gurupu ni' para u dibidi ham mås enlugåt di u na'fitme i sagan-måmi gi i enteru mundo.

Achokha' håfa na finiho' ma usa para u ma pula' este na petision, ti hu sapopotte i hinatsan militåt ya ti bai hu fitma i petision. Siña ha' ma ålok na humunånaotåtte yu' lao siempre i ñetu-hu siha u ma li'e' håfa kumeke'ilek-hu gi kåsi bente åños na såkkan siha gi manmamaila' na tiempo.

Imel Peter R. Onedera giya ponedera53@yahoo com.

Friday, May 20, 2011

Speaking Impossibility

I often write that I love to collect “impossible things.” Some might call them miracles, moments that take your breath away, things that are so inspiring in the way they defy some expectation or some assumption. Impossibility is a very intriguing concept; it is a way of talking about something you can’t actually talk about. It is a way of attempting to put a face, a name on some fundamental glitch or gap in the human experience, something beyond our ability to comprehend or integrate safely into our consciousness. Impossibility is all about the things which cannot happen, but also about the things we can’t imagine happening. It is a realm of terror and fear, but also of things that inspire us to no end.

The Chamorro language is one place where we see regularly the tragic taking place, as the language becomes less and less spoken, yet also the miraculous, the impossible take place, as people work tirelessly to attempt to bring it back to health. In March I had the privilege of being a judge for the 8th Annual Chamorro Language Competition held at the University of Guam, and this was one such place where I was awed to see the impossible made possible, right before my eyes. What I witnessed there, ha gof pacha’ i korason-hu, it truly touched my heart. This event was attended by dozens of schools from across the Marianas Islands and featured students of all ages and ethnicities, not only speaking and singing in Chamorro, but also displaying it proudly (or sometimes shyly) to thousands of cheering family members. It was not an experience I’ll soon forget.

Although I am a fluent speaker of the Chamorro language, I only learned as an adult through speaking to my grandparents and taking classes at the University of Guam. Like most people in my generation, we have felt so deeply in our lives the pain of language loss and alienation, where we were not taught our native tongue as children. Many might argue that the Chamorro language is esta kumekematai, already close to dying, especially when we see very few young people speaking, using or even proud to know the language. For generations after World War II, the language was slowly stripped of most of its social value, and so we live in a Guam today, where relatively few people, young and old, truly feel that there is any value in learning or speaking Chamorro.

But this is why the Chamorro Language Competition is so important; because it is helping to re-instill value into the Chamorro language, which is part of the sacred heritage of these islands. At the event, you see thousands of children put their time, energy, their hearts and souls into learning to speak sometimes just a few sentences, or the lyrics to a song, or even entire speeches. They display their poems, songs and stories in front of their families and thousands of others in a crowded auditorium. To have so many people gathered together to celebrate the perpetuation of the Chamorro language and to have children compete and brandish their skills to all, is something that a generation ago was unfathomable. It was something that few could conceive of happening or would want to happen. It is so drastically different from just a few decades ago, where the idea of having a Chamorro Language Competition would have been derided and attacked by the community as handicapping our students and their ability to speak English properly. The impossible has happened right before our eyes. The flow of history which was once against the Chamorro language, that made it seem inevitable that it would die and be erased to make way for English, has been slowed and is reversing. We are now not only celebrating the language in word alone, but also through deeds such as this event.

What is most inspirational about this competition is that it is still in its early stages, and it is helping build the foundation for the eventual return of the Chamorro language. The value that it gives even for just that one day, of giving children and families a place where they can feel intense pride at using and hearing the Chamorro language, that can grow into so much more. Should this competition be held regularly, it can be the foundation of more events of the similar intent, providing a space for speaking and celebrating the language.

Thursday, March 17, 2011

Guamanian v. Chamorro

Chamorro versus Guamanian:
Terminology in Calvo speech draws criticism

Written by Brett Kelman
Pacific Daily News
March 16, 2011

Gov. Eddie Calvo apologized yesterday to any Chamorros who were offended by his word choice in his State of the Island speech, but he didn't apologize for his extensive use of "Guamanian."

During an interview yesterday, Calvo explained that he used the word Guamanian to include all residents of Guam -- regardless of their ethnicities. The term includes Chamorros, but not solely Chamorros, he said.

"We have Asian Guamanians, we have Filipino Guamanians and a host of people from other cultures," Calvo said yesterday. "These are people who are not Chamorro by birth, but they live here. They have made a home on Guam ..."

'Back of the bus'

During his 70-minute speech on Monday, Calvo used the word "Guamanian" six times as often as the word "Chamorro." After the speech, Democratic Sen. Ben Pangelinan said the Chamorro people were missing from the speech.

" ... It's sad we're relegated in our own homeland by our own governor to the back of the bus," Pangelinan told Pacific News Center in an interview after the speech.

Yesterday morning, Calvo took a call from a K-57 radio talk show on Pangelinan's comment. Calvo said on the show he apologized if anyone was offended by his speech.

"As a person, I don't like to offend people, so I feel bad about it," Calvo told the Pacific Daily News yesterday. "But I'm comfortable with what I said."

So what did he actually say?

According to a copy of the speech released by the governor's office, Calvo used the word "Guamanian" 26 times, but used only "Chamorro" four times.

All four uses of the word Chamorro were referencing ancient Chamorro communities, and one of those is a quote from the late Gov. Ricardo Bordallo.

Here is an example, where Calvo discussed the ancient village of Hila'an, which was recently returned to Guam's civilian communities by the federal government:

"The latte stones at Hila'an are remnants of what used to be," Calvo said in the speech. "Bring to life the illustration of those latte. They stood together on our western shores, with homes filled with Chamorros, prosperous and innovative."

In contrast, Calvo's statements using the word "Guamanian" are general references to the island's modern community as a whole, regardless of ethnicity. He also used the term "my fellow Guamanians" or "the Guamanian Dream."

For example, Calvo said: "The people of Guam want their tax refunds now. ... Paying the refunds in full, right now, will, without a doubt, solve the financial troubles of thousands of Guamanians."

Calvo also said he wanted to welcome Marines from Okinawa with "Hafa Adai, my fellow Guamanians."

Yesterday, when questioned more about his criticism, Pangelinan said he was troubled by the speech because Calvo spoke about Chamorros when he looked to the past, but spoke about Guamanians when he looked to the future.

Pangelinan said the perseverance of the Chamorro culture should have had a larger presence in the speech.

"In being all inclusive, to me it felt Chamorros were being excluded. That
really is how I felt. It's a gut reaction," Pangelinan said. "I really felt sad for the Chamorros. We just weren't relevant."

When referring to a common desire for tax refunds, it would have been more
appropriate to use "people of Guam," Pangelinan said.

The senator wasn't alone in his frustration.

Peter Onedera, a University of Guam Chamorro language professor, said he
listened to Calvo's speech on the radio, cringing every time the governor said "Guamanian."

Eventually, Onedera said he just turned the speech off, disgusted.

"In essence, the word Chamorros encompasses our indigenous roots," Onedera said. "To me the term Guamanians -- and Saipanese, Tinianese and Rotanese -- is a term that was given to us. And I would think it happened without our permission in the first place."

Not just indigenous

UOG political science professor Michael Stoil said yesterday that Calvo had no choice but to use Guamanian. Calvo governs all of Guam, not just the indigenous people, Stoil said.

"For him to replace the term and talk about the benefits of governments for Chamorros, or the need of governments to be responsive to Chamorros, that would be no different than a governor in the mainland saying that his government should be responsive to whites," Stoil said.

Tuesday, March 8, 2011

Hiniyong i Kompetasion Fino' Chamoru

Estague i mangganna' siha gi i Mina'ocho na Kompetasion Fino' Chamoru ni' masusedi March 08, 2011 giya i Unibetsedat Guahan.


Spelling – Kindergarten through Second Grade

1. Gold:  Jeremiah Hofschneider, Tinian Elementary School, Tinian
2. Silver:  Pedro Cruz, Mount Carmel Catholic School, Guam
3. Bronze:  Alisa Gatharngeg, Gregorio T. Camacho Elementary School, Saipan

Drawing – Kindergarten through Second Grade

1. Gold:  Heidi N. Tang, Saint Anthony Catholic School, Guam
2. Silver:  Janine F. Miller, Saint Anthony Catholic School, Guam
3. Bronze:  Elijah J. Lizama, St. Anthony School, Guam

Children’s Choir – Kindergarten through Second Grade

1. Gold:  Mount Carmel Catholic School, Guam
2. Silver:  Inarajan Elementary School, Guam
3. Bronze:  Saint Anthony Catholic School, Guam

Spelling – Third Grade through Fifth Grade

1. Gold:  Thomas William DLC Benavente, Kagman Elementary School, Saipan
2. Silver:  Darlene Ferrer, Maria A. Ulloa Elementary School, Guam
3. Bronze:  Josiah Quitugua, BP Carbullido Elementary School, Guam

Drawing – Third Grade through Fifth Grade

1. Gold:  Dana Dalmacio, Saint Anthony Catholic School, Guam
2. Silver:  Mikaela Bumagat, Saint Anthony Catholic School, Guam
3. Bronze:  Jennifer Muna, Saintt Anthony School, Guam

Storytelling – Third Grade through Fifth Grade

1. Gold:  Keilani Barcinas, Sinapalo Elementary School, Rota
2. Silver:  Breanna Camacho, Gregorio T. Camacho Elementary School, Saipan
3. Bronze:  Keith Gerard M. Villagomez, Kagman Elementary School, Saipan

Children’s Choir – Third Grade through Fifth Grade

1. Gold:  BP Carbullido Elementary School, Guam
2. Silver:  JQ San Miguel Elementary School, Guam
3. Bronze:  Tinian Elementary School, Guam



1. Gold:  Kimberly Camacho, Chacha Oceanview Junior High School, Saipan
2. Silver:  Pamela Barcinas, Grace Christian Academy, Tinian
3. Bronze:  Jezreelyn Bulaklak, Gregorio T. Camacho Elementary School, Saipan

Poetry Recitation

1. Gold:  Jeremiah Cruz, Tinian Elementary School, Tinian
2. Silver:  Cecilia Fitial, Grace Christian Academy, Tinian
3. Bronze: Charita Quitaro, Gregorio T. Camacho Elementary School, Saipan


1. Gold:  Jezreelyn Bulaklak, Gregorio T. Camacho Elementary School, Saipan
2. Silver:  Robert Marmito, Gregorio T. Camacho Elementary School, Saipan
3. Bronze:  Cecilia Evangelista, Mount Carmel Catholic School, Guam

Choral Reading

1. Gold:  Grace Christian Academy, Tinian
2. Silver:  Tinian Elementary School, Tinian
3. Bronze:  Mount Carmel Catholic School, Guam


1. Gold:  Saint Francis Catholic School, Guam
2. Silver:  Oceanview Middle School, Guam
3. Bronze:  Mount Carmel Catholic School, Guam



1. Gold:    Megan Cruz, Tinian High School, Tinian
2. Silver:  Ramon Barcinas, John F. Kennedy High School, Guam
3. Bronze:  Brandee Faith Mendiola, Rota High School, Rota


1. Gold:  Ramon Barcinas, John F. Kennedy High School, Guam
2. Silver:  Blaine Mesngon, Rota High School, Rota
3. Bronze:  Realynn C. Palacios, Tinian High School, Tinian

Poetry Recitation

1. Gold:  Maisie Mesngon, Rota High School, Rota
2. Silver:  Brianna Torres, Southern High School, Guam
3. Bronze:  Mary M. Hocog, Tinian High School

Male Singer

1. Gold:  Christopher Cruz, Southern High School, Guam
2. Silver:  Shiabe Pangelinan, Simon Sanchez High School, Guam
3. Bronze:  Byron Mafnas, George Washington High School, Guam

Female Singer

1. Gold:  Cloe Hofschneider, Tinian High School, Tinian
2. Silver:  Javil Manglona, Rota High School, Rota
3. Bronze:  Caroline Hidalgo, George Washington High School, Guam

Song With Dance

1. Tinian High School, Tinian
2. John F. Kennedy High School, Guam
3. Southern High School, Guam

Dramatic Cultural Interpretation

1. Gold:  Tinian High School, Tinian

Thursday, March 3, 2011

Un Nuebu na Inatan

Hafa adai,

As part of its continued efforts to engage and educate the community on the impacts of the proposed buildup, We Are Guåhan has organized its second set of Heritage Hikes: Un Nuebu na Inatan.

The hike schedule is as follows:

March 12, 2011 – Tumon Bay (Difficulty: Easy. Duration: 1 -2 hours)
Meet at Ypao Beach (near the Main Pavillion).
March 19, 2011 – Pågat Village (Difficulty: Medium. Duration: 2 – 3 hours)
Meet at Pågat trailhead along The Back Road.
March 26, 2011 – Cetti / Sella Bay (Difficulty: Hard. Duration: 4 – 5 hours)
Meet at Cetti Bay parking lot.
WHEN: The show-time for all hikes is 8:45a.m. with a go-time 9:00 a.m.

WHAT TO BRING: All participants must bring LOTS OF WATER. Participants are encouraged to bring sun block, bug repellant and light snacks or lunches.

WHAT TO WEAR: With the exception of the Tumon Bay hike, all participants should BRING GLOVES. There will be sword-grass and or jagged rocks on some areas of the hikes. Participants hiking to Pågat should wear tennis / hiking shoes, shorts and a comfortable shirt. Participants are encouraged to wear long pants, tennis shoes / hiking shoes and long-sleeved shirts for the Cetti / Sella Bay Hike. Swimming is an option at all sites, so come prepared with appropriate clothes and towels if you’d like to swim.

On the first hike, Dr. Michael Lujan Bevacqua will provide a fresh historical overview of an area that many Guam residents are familiar with: Tumon Bay. Dr. Bevacqua will discuss the ancient history of Tumon, it’s destruction during the Spanish-Chamorro War, and how its beauty nearly led to it being “acquired” by DoD after World War II.

The second hike will be to the area where DoD is planning on building a firing complex: Pågat Village. Dr. Bevacqua will discuss the cultural and historic significance of the area, as well as DoD’s proposed plans to build a firing range complex there.

The third and final hike will be to Cetti Bay and Sella Bay. In addition to the cultural significance of the area, Sella Bay is a site that DoD planned on “acquiring” for military purposes during the Vietnam War. Dr. Bevacqua will talk about the efforts of the community, the Guam Legislature, and the lawsuit that eventually stopped DoD from turning the historic site into an ammunition wharf.

If you have questions about the Heritage Hikes, please contact leevin@weareguahan.com

Si Yu'us Ma'ase,

We Are Guåhan

Friday, January 14, 2011

Kuatton Riferensian Fino' Chamoru

Ginnen Si Sinot Pedro Onedera, Profesot Fino' Chamoru giya i Unibetsedat Guahan:

Ma agågangi hao

Your presence is requested
Para un atendi i
to attend the

Siremoñan Initot Leston
para i
Kuåtton Rifirensian Fino’ CHamoru

CHamoru Language Reference Room
Ribbon Cutting Ceremony

gi Sabalu, diha 15 gi Ineru 2011
on Saturday, January 15, 2011

Gi alas 3 gi despues di talo’åni

3:00 p.m.
gi iya Unibetsedåt Guåhan
held at the University of Guam
Sentan Inilao Lugåt Maikrunisia
Micronesia Area Research Center
Prinisenta nu i:
Presented to you by:
Klas Inentalo’ 2010 CHamoru Ilimentåriu II
2010 Elementary CHamoru II Intercession Class


Students enrolled in the Fall Intercession class of CM102 Elementary Chamorro II class at the University of Guam have established a Chamorro Language Documents Reference Room at the Micronesian Area Research Center.

For decades, emphasis has been on the acquisition of Spanish language documents that have been housed at the center says assistant professor of Chamorro language, Peter R. Onedera

Little effort has been done to collect documents too that have been written in the Chamorro language and it is timely that the same consideration be given to archive many works that have gone unnoticed and uncollected through the years.

One chief aim for the project is to make available these written works to researchers who will devote time to the linguistic value of the indigenous language.

Additional areas that can benefit are orthography, semantics, word origins, antecedents, grammar, lexicons, and other language areas vital to the survival of Chamorro as a member of the Austronesian family of languages. Onedera says this has largely been lacking in the field of academia and the collection of written works in the Chamorro language will prove valuable as many researchers, particularly the Chamorro Linguistics International Network that was established with Dr. Robert A. Underwood, Rosa Salas Palomo and Onedera as original founding members.

The organization is based at the University of Bremen in Germany and includes members from many countries spanning Europe to the Caribbean, the United States and Asia.

Individuals, organizations, government agencies, private owners and collectors of Chamorro language memorabilia, as well as those now living in the mainland United States are invited and encouraged to provide copies that range from personal letters, journals, diaries, essays, compositions, books, poetry, lyrics, music, chants, proverbs, booklets, brochures, annual reports, manuscripts, political pamphlets, posters, project proposals, recipes, medicinal and herbal treatment, historical anecdotes, advertisements, legends, myths, stories, public events, organizational charts, ceremonies, religious activities, family tree information, novena books, bibles, guidebooks and other literary materials that are written in Chamorro and can be housed in the reference room at MARC.

This appeal is also extended to the Commonwealth of the Northern Marianas and those living around the globe says Onedera.

Anyone wishing to contribute to the project may email Onedera at onedera@uguam.uog.edu or ponedera53@yahoo.com. His office phone number is 1-671-735-2808.