Taisangan na Areklamenton CHamoru

Ti hu tungo' na guaha taisinangan na areklamenton CHamoru

Sep. 17, 2013

Peter R. Onedera

Written by

Peter R. Onedera 

Pacific Daily News

Buente tåktamudu yu', taitiningo' yu', osino gaige i hinasso-ku gi i sanhiyong i titanos, lao ha hongngang yu' i Damenggo na luchan PDN put i taisinangan areklamenton CHamoru ya på'go na ma lakngos este na asunto, malago' yu' na ta na'guaha lugåt para ta hungok hinasso yan siñente ginen taotågues ni' umå'agang siha CHamoru.

Hu hanaoyi kåsi ocho na difirentes inetnon gi maloffan simåna, desde entieru yan lisåyu siha asta finattan åtte, metkao puengi, hunta siha, pinekkat yan feria ya lameggai kuentos manmalakngos put i lucha entre i CHamoru yan ayu i ti man CHamoru. Bula manengkubukao, guaha ti manmalago' manguentos, guaha mumenta i tai-guaiyayon i titige', yan guaha manlebbok ya ilek-ñiha na påchot ha' ta'lo put i kestumbren CHamoru.



Un taotao na afa'maolekon, ilek-ña, "estague' ta'lo un taifinakpo' ihemplo put un CHamoru ni' ha dispresia ta'lo CHamoru-ña."



Para guåhu, si Dudan Tomås yu' sa' ti siña na bai hu pega na taiguini yu' lokkue' tåtkumu ginen i ma tuge' put i CHamoru yan i dies na punto ni' ha pega ya hu kuestiona håfa rason na para u fångge' put este na asunto. Kao atburotao gui' na u tuge' este na lucha put para u takka' i asunto? Kao mampos i CHamoru siha taiguini annok na kostumbre guatu gi taotao sanhiyong ni' manmåtto mågi ya ni' unu gi iya hita tumungo' na ta na'a'annok este na kostumbre sin i tiningo'-ta?

Ha pega yu' este na hinasso gi dinida na bånda ya hu prupoponi na u ma ina este gi håfakao na hunta ni' u guaha deskutasion para i minaolek todu. Hu halåra mohon na ayu i taotågues ni' fumofotma i mamaila' na såkkan para Komferensian Hestorian Mari'ånas u konsedera na u ma na'guaha hunta para u ma deskuti este. Tåtkumu, u fanma agångi lokkue' CHamoru siha ginen Guåhan yan iya Notte Mari'ånas parehu ta'lo yan håyi ginen taotao sanlagu na Mañamoru kosaki u fanma lakngos hinasso yan siñente yan kao chilong yan i tinige' i titige'. Put mås, hu rikumenda na u ma kombida gui' ya guiya u ge'hilu'i i hunta ya ta fanma iduka mås.

Osino lokkue', nihi ya ta na'huyong este na asunto guatu gi i pupbleko sa' put i esta duru i kinalamten pulitikåt para finahan-botu yan i kinubren konsiensian CHamoru ni' manmambobota.
Entre todu, este ni' put inayek kandidåtu siha ni' siempre alos uttemo rumisutto gi primet ileksion gi mamaila' na såkkan, ta usa este na areklamenton taisinangan CHamoru para ta estudia kada kandidåtu ya ta li'e' kao a'nnok gi iya siha na ma tattitiyi i dies na areklamento.

Gi balan sais na areklo gaige na i CHamoru ya-ña manilihi sin håfa na hinasso maskeseha håyi na taotao achokha' kriminåt yan tramposu. Guaha estao finaisen ni' "kao u ayuda osino u na'dåñu i familiå-ku?" Maskeseha tåktamudu yu' lao mambobota yu' tåtkumu ayu i hu bobota para u cho'gue håfa ma nisisita u ma cho'gue para i islå-ta gi iya Guåhan. Nånalao, ti guåhu ha' guini na a'apas kontrebusion yan adu'åna yan ti guåhu ha' lokkue' na bebeta ya parehu yan i pumalu na taotågues, ha afekta yu' yan i familiå-ku i utilidåt, krima, setbision medikåt, sinafon pupbleko yan idukasion, yan pumalu siha.

Ti embidiosu yu' ni' ayu siha i manma ilihi para ufisinan pupbleko sa' estague' asigurao para kinahulo' enemigu siha yanggen ti ma fabot todu i pupbleko. Hu tungo' na makkat mampos cho'cho' pulitikåt ninungka na hu chagi gi un biåhi lao hu tungo' na mantaotao siha lokkue' i los prohimu siha.
Put uttemo, debidi i CHamoru u hasso kao magåhet i punto dies gi areklamento put aksion familia siha kontra aksion endebedu'åt. Nihi ya ta chagi este na areklo ya pues ta disidi kao efektibu yanggen ma usa.

Fa'na'an ginen i hagas na eskuela yu' sa' i hinengge-ku ni' kumahulo' yu' desdeki ma fañagu-hu asta i finatai-hu, memetgot ha' yan ti hu mimidi desde på'go ni' hu hago' i inamko'-hu.

Fuera di hu la'lå'yi i kredon i dies dinimåndan Yu'os ni' hu giha yu' tåtkumu Katoliku, hu tattiyi respetu para kosas, tåno', taotao yan manåmko'; inagofli'e' yan ninana'i para ayu i numisisita; mama'ihehemplo para i manhoben ni' para u ma tattiyi; siudadanon minaolek yan para u fila yan apåsi kontrebusion-hu tengnga, hu siente na lumå'la' yu' tåtkumu miche'cho' yan minina'huyong sin i taisinangan areklamenton CHamoru.

Hu tungo' put dinanche kontra linachi, minaolek kontra binaba yan hu praktitika i sesteman chenchule' gi kannai, setbisio, kosas yan salåppe'. Bula difekto-ku siha parehu yan pumalu ya maskeseha guaha ni' ti ya-hu siha gi maloffan hinasso-ku, hu tungo' put sinetsot yan inapas isao. Lao, yo'ase' yu', akomprendiyon yu', atbetton-hinasso yu', yan hu abiba todu bisita ni' manmåtto mågi gi i isla.

Hu tungo', desde hagas tåtte na tiempo, numa'suha siñente put taotao yanggen sahnge hinengge-ña, difirensiao lina'lå'-ña kontra iyo-ku, yan i kulot sensen-ña gof takpapa' gi fondon hinasso-ku ya hu sodda na gof maolek yu' put este. Akseptao yu' para håyi na taotao achokhå' taimanu lina'lå'-ña sa' ma sedi yu' na para bai hu unu yan noskuåntos na taotao sa' unu ha' guaha na mundo.




Måtto gi mampos CHamoru yu'. Ti CHamoru i apeyidu-hu, i hagå'-hu senmenos CHamoro maskeseha binaståtdon mesklao i CHamoru esta gi håfakao na råsa guini gi iya kadenan Mari'ånas, lao ti siña na bai hu sångan na engkubukao yu' put håyi yu'.



Hu tungo' håyi yu'. Yanggen manggai prublema i taotao put CHamoru-hu, pues prubleman-ñiha ennao. Hu tungo' ginen manu yu', taimånu kuma'hulo' yu' gi lina'lå-hu yan i hinanao-hu para mo'na. CHamoru yu'.

Breathe Life into the Chamorro Language

Breathe life into Guam's language, culture
Mar. 5, 2012
The Pacific Daily News

Let us imagine what it would be like if we could hear ourselves once again in the sounds of our language, the Chamorro language, the language of this homeland. When I hear the spoken language, it is like music to my ears.

The ancient Chamorro people arrived in the Mariana Archipelago thousands of years ago and lived on this beautiful chain of islands called the Gåni Islands. For thousands of years, the Chamorro language was alive and healthy as the people before us transmitted knowledge of the land through the spoken language. Language and culture was inhaled and exhaled through the sights and sounds of daily experiences within the Mariana Archipelago.

Generations lived and died while the language and culture carried with it the history and experiences of intertwined lives of island peoples. Knowledge of the environment and its secrets were deeply entrenched within the native peoples' lives.

In order for our language to survive in the Gåni Islands (Mariana Islands), we as Chamorro people must be strategic about it. There are many layers within our society; environment and communities that need to come together in unity in order for the Chamorro language to be breathed and to have recognition and life within the Mariana Islands. We may have our differences; however, we need to be of one mind when it comes to awakening and restoring the Chamorro language and culture.
Here are more thoughts on breathing life back into our language and culture:

•We have to be united in restoring our self-identity as peoples of this land. The Chamorro people were the first people of the Mariana Islands and we are still here walking the same ground our ancestors have walked on.

•We have to be committed not only in words, but in action for restoring our spoken Chamorro language. Our language and culture are deeply rooted to this land that we walk on daily.

•For the Chamorro language to be seen, there must be signs in Chamorro language in public buildings and public spaces, including street names.

•For the language to be heard, it must be spoken actively in as many settings in private and public spaces and domains.

•For the language to be actively spoken, it must be appropriated and be given opportunities for speaking and engaging people to speak it, such as in meetings, media, etc.

•For the language to be taught, it has to be made available to the native communities (and to others who choose to have it) at all age levels beginning with daycares, pre-schools, kindergarten, elementary, middle, high schools and post-secondary institutions. Teachings have to be in an immersion setting for maximum effectiveness. Chamorro immersion schools are critical for language revival.

•Our post-secondary institutions should have intensive studies in Chamorro language and cultures.

•We have to engage the different layers within our public and private communities and environments to help restore our Chamorro language in public domains and spaces. For instance, private organizations/hotels who hold summer camps may consider basic Chamorro language as one of their components of summer camps for young children.

•We have to create more language materials that will support our language schools and learners for the children of today and tomorrow. Chamorro language resources can be housed in a Chamorro Language and Culture Resource Center (Sahgåyan Guinahan Tiningo' Chamorro) for easy accessibility to the general public.

•We need to create a Chamorro Language Immersion Commission Task Force that will commit to "spoken language restoration and awakening" on Guam.

Some of these things are happening now. However, we are at a crossroads when it comes to our Chamorro language. We can work together to breathe life into the language and place it back where it belongs, alive and speaking it on this land.

Just imagine Chamorro language daycares throughout the island -- the east, north, south, and west, and children, young people and adults speaking our language. This would give honor and respect to our peoples and our ancestors -- i man mofo'na na taotao tåno'. Gef pa'go i fino' taotao tåno'!

Mina Sablan is a resident of Chalan Pago.

Chamorro Classes are Needed in Schools

Chamorro classes are needed in our schools

This is in response to Kaeshier Fernandez's letter regarding Chamorro education as "unnecessary, inconvenient, and uneconomical." First of all, I am glad to see a student voicing an opinion and challenging the curriculum. The freedom to express a dissenting opinion is one which continues to make our country great.

Additionally, I am saddened to see that Kaeshier's experiences have led him to feel that learning Chamorro in school was a waste of time and resources. However, that does not necessarily reflect the view of all students.

I recall the newfound appreciation for my culture and sense of self when I could finally piece together a few simple Chamorro sentences. I still remember the day I had a conversation with my grandfather in Chamorro and told him I got married. Now, I am a seasoned teacher at Untalan Middle School and I've seen firsthand how students not only enjoy learning the language, but also cultural aspects, such as weaving, singing and dancing. By the way, I am not a Chamorro teacher, but I know some really great ones at my school.

Let's keep in mind that not everything we take in school is going to grace a college resume. By that line of reasoning, we should give up art, home economics and many of the other electives students enjoy because most colleges don't care if you can draw, cook or sew.

Finally, yes, learning Chamorro is required because the alternative is to do nothing. Are we going to give up on Chamorro, which survived several foreign occupations, because some students don't like to take the class? Foreigners tried to kill, beat and fine the language out of our ancestors and, against all odds, it still exists. Can you imagine if it finally died out because we said, "Our chances are slim and some kids are complaining."

As a student sitting through another lesson on transitive verbs might, it's natural to wonder what it's all for, but there is a larger picture to be seen. The things that touch our soul -- art, music, culture -- may not be necessary, convenient or economical, but fill an intangible need that goes beyond the academia that pads a college application.

ANNA WONG
Ordot
Letter to the Editor
Guam PDN
3/2/12

Finding a New Purpose in the Chamorro Language

Finding new purpose in Chamorro language

The Marianas Variety

Friday, 27 January 2012 04:27 Letter to the Editor

THERE continues to be noticeable reverberation surrounding GDOE’s Chamorro Language Program and its ineffectiveness as a mandate for preserving the island’s native tongue.The absence of any supporting evidence, particularly in the form of data compiled through a formal Chamorro language assessment tool that substantiates Chamorro proficiency among public school students, has brought forth irrational policy-making based on what seems on the surface as personal beliefs and posturing to cultural correctness.Before attempts at passing additional laws which are economically and strategically flawed, policy-makers and legislators alike must first consider two limiting factors that sway in the face of the Chamorro language dilemma: language dominance and language purpose.

First, if it has not yet become apparent to GDOE’s leadership, English is and has been the dominant language on Guam for the last 40 years.This will not change if the response at preserving the Chamorro language continues to come as irrational and illogical judgments favoring expansion of Chamorro curriculum within GDOE. Any passion of loyalty and obligation to Chamorro heritage should not overshadow a greater sense of strategic responsibility and planning, and the fact that Chamorro speakers will continue to be an endangered minority on Guam. Passion without common sense is as meaningless as “boyoing” one’s head half clean and wrapping around a “saude” in this modern age.

Second, although there is prevailing dominance of the English language on Guam, its strength can be diluted by first ensuring that the Chamorro language evolves to be more purposeful and rewarding in daily life throughout Guam society. Presently for the majority of students in GDOE, the sole purpose for learning Chamorro is wholly for compliance rather than for a need or urgency. More specifically, the Chamorro language fails at having personal relevance outside of its historical significance and curricular mandate for a majority of Guamanians. Therefore, new approaches that incorporate a greater purpose for Chamorro language use must be realized through bold changes in public policy.

In an attempt at developing social purpose in the use of the Chamorro language, educational leaders should first establish a graduation requirement stating, “No student may graduate from a Guam Public High School without first passing a Chamorro Proficiency Exam in listening, speaking, reading, and writing.” Within this scenario, the responsibility for learning Chamorro shifts from the institution of learning to the home, and ultimately society as a whole. Imagine how much more beneficial it would be if this concept were extended to those about to graduate from the University of Guam or the Guam Community College. Another purposeful shift can also occur if a government-wide “Chamorro Speaking Only” policy were implemented, where everyone’s livelihood would suddenly become dependent on comprehending and speaking Chamorro. And, what if GDOE could take the millions it presently spends on teaching Chamorro and instead develop a monthly Chamorro-speaking contest, where $20,000 in prizes could be given out to the most proficient Chamorro speakers? Wouldn’t there be tremendous savings within GDOE and at the same time an establishment of genuine purpose and reward that all Guamanians can participate in?

The English poet, philosopher and critic Samuel Taylor Coleridge once said, “Language is the armory of the human mind, and at once contains the trophies of its past and the weapons of its future conquests.” Mai’la pago ya ta u’sa i tohm’to’ta para ta na fo’na, gof la’la, yan kinalamten i lingua’hita para todu i tao’tao Guahan. Ti i eskuelan publiku ha ni mu’na fo’fona i lina’la I koturan Chamoru. Prisisu na ta na mas metgot i plan’un linguahita, ni sina mas u mu’na sao’nao todu i rasas siha. O’la’ mohon ya sina ta taka este na punto!

Elwin Champaco Quitano,
Dededo