Breathe Life into the Chamorro Language

Breathe life in the Chamorro language

Michael Lujan Bevacqua

Pacific Daily News

October 6, 2016

 

From 6 to 8 p.m. Oct. 10 at the University of Guam CLASS Lecture Hall, students in the Chamorro Studies program will organize an “Inadaggao Lengguahen Chamoru” or a Chamorro Language Forum. For this event, four senatorial candidates from each political party will be asked questions in the Chamorro language about pertinent island issues, and respond in the Chamorro language. The event is open to the public and refreshments will be provided.

Nowadays it is easy to forget that there are two official languages for this island, Chamorro and English. One of them has been here for a little over a century, the other for thousands of years. Despite changes that have taken place, the Chamorro language has probably been a part of this land, as long as it has hosted people. It is intimately tied to the natural world and it is the tongue that Chamorros have used to describe everything from typhoons to foreign invaders. In recent memory, one language has become dominant, while the other is increasingly quiet.

Due to overt efforts by the U.S. Navy prior to World War II to prohibit and discourage the use of the Chamorro language and postwar choices made by Chamorros to Americanize, the Chamorro language has been steadily declining. After surviving innumerable trials and tribulations, we can almost hear the end of the language on the horizon. Although the 20,000-plus speakers of Chamorro in the world today is positive compared to many smaller languages with just a handful of fluent speakers. Each successive census indicates that rather than stemming the tide of language death, we continue to lose tens of thousands of speakers.

The Chamorro renaissance, which has reversed so many formerly negative self-perceptions that Chamorros have of themselves, has done little to slow the decline of the Chamorro language. Chamorros no longer eagerly accept the idea that the primary value of their language and culture is that it can be sacrificed on the altar of American assimilation, but sadly this has not led to an increase of the number of Chamorro language speakers.

There are many factors that are affecting the decline of the Chamorro language, but the usual reasons that you will hear discussed around your average fiesta table aren’t the real villains. The Chamorro language isn’t being killed by Facebook, iPads, Netflix or anything of the sort. The Chamorro language isn’t dying because of a terrible laziness that afflicts the youth of today or a saddening unwillingness to learn their native tongue. The Chamorro language is declining because those who can speak Chamorro do not speak it to those who don’t, especially if they are younger than them. And furthermore, that who can speak Chamorro tend not to use it around those who can’t.

Observe your average Chamorro speaker and you’ll see this is true. Chances are good they will use Chamorro among those in their age group, especially if they are above the age of 60. But when it comes to interacting with those younger than them, even within their own family, you’ll see the amount of Chamorro drop dramatically.

Languages remain alive for a single reason; it has nothing to do with status, practicality or speaker community size. They are alive because they are passed on to the next generation.

There are still spaces in Guam where the Chamorro language remains strong and audible. There are still families where it is being passed on to the younger generations. But these spaces and instances are becoming fewer and fewer. As a result, the language becomes quieter and quieter.

Despite the dire state of the Chamorro language today, it is important to recognize that the language does not have to die. It is not destined for linguistic oblivion, existing only in recordings in the Guam Museum. It can be brought back to a healthy state again, but doing so requires far more than current efforts within families and within communities. As UOG President Robert Underwood argued during his keynote address at the Indigenous Language Conference during the Festival of Pacific Arts, you cannot just “håfa adai” your way to language revitalization. Given the deep tissue forms of colonization that convinced Chamorros that their language was useless in the first place, serious interventions are required to re-infuse value and reestablish a sense of linguistic integrity and practical flexibility.

It is common to see the decline of the Chamorro language as tied to technological or cultural changes, but that isn’t how languages work. Languages are adaptive, they can survive just about anything, so long as people continue to use them and pass them on to the next generation. The Chamorro language is disappearing because rather than adapting the language to the world around us, we have reduced the places where it has spoken, ceding more and more territory of everyday life to the realm of English, leaving Chamorro to feel stagnant and static in comparison. In addition to simply using it with our children and grandchildren, we have to expand the things we use Chamorro for and the places where it is natural to use it. This can mean pushing the Chamorro language to evolve in order to be able to accommodate shifts in technology or popular culture, but also use community outreach or public mandates in order to increase the number of places where Chamorro can be used or heard.

Electoral politics was once a place, in the 20th century where the Chamorro language thrived. From pocket meetings to the speeches on the floor of the Guam Legislature, whereas English was the formal language of politics, Chamorro was a necessary companion, feeding a vitality into campaigns. Take, for example, this passage from Pedro C. Sanchez’s "Guahan/Guam: The History of Our Island":

The 1956 election was the first tie that a real contest for legislative seats was experienced on Guam … Popular Party meetings went into the wee hours of the morning. They stayed until they heard Senator James T. Sablan of Agana Heights deliver his nightly “bombshell” blasting the leaders of the Territorial Party slate. His attacks ranged from hilarious uses of the Chamorro and English languages to malicious attacks on his opponents. But the crowd loved it and would disperse only after he finished at 2 or 3 o’clock in the morning.

As the number of Chamorro speakers has declined, the number of fluent speakers among our elected leaders has dropped as well. Pocket meetings used to be filled with speakers who would politick in the Chamorro language, but even their numbers are dwindling. Political events will feature common Chamorro phrases, perhaps a single speaker who will emphasis the use of Chamorro, but other than that, politics are now English with local flavor.

The Inadaggao Lengguahen Chamoru is an attempt to push back against this Chamorro decline and stagnation. It is a symbolic intervention aimed at expanding the borders of what we’ve come to commonly associate with the Chamorro language. To help Chamorros of all ages see that the language is so much more than tattoos, T-shirts or food words. But that it will only have as much value, as much life as we breathe into it through our use of it.

Michael Lujan Bevacqua is an author, artist, activist and assistant professor of Chamorro studies at the University of Guam.

Keeping Chamorro Alive

Keeping Chamorro language alive
by Haidee V. Eugenio
Pacific Daily News
August 20, 2016

Chamorro speakers on Guam are dwindling.

“I speak Chamorro and I want my children and husband, all born here, to also know how to speak the language. We’re hoping to close the gap,” Kayla Lujan-Espinosa, 27, said as she cradles her 3-week-old child and looks after her 4-year-old son at a community presentation on a draft master plan for a Chamorro immersion school program.

She and her husband Rufo, 30, have three young children they want to understand and speak Chamorro. The Lujan-Espinosa family is one of many whose members are born and raised in Guam, yet many of them don't understand, much less speak, Chamorro.

“From 1990 to present, we probably lost about 10,000 Chamorro speakers,” said Jimmy S. Teria, school program consultant with the Guam Department of Education’s Chamorro Studies and Special Projects Division.

“When I heard about a proposal to have a Chamorro immersion school program, I thought this will help my family learn the language,” said Kayla Lujan-Espinosa, who's originally from Saipan, a teacher at Talofofo Elementary School.

Despite their busy schedule, the family took the time to attend a presentation Wednesday at the Yona/Talofofo Senior Citizens Center in Talofofo on a draft Chamorro Immersion Master Plan developed by the Guam Department of Education’s Chamorro Studies and Special Projects Division. The draft plan is available for public review, input and participation.

No new generation

Most Chamorro speakers, Teria said, are over age 55, so they are considered a part of the older population.

“We haven’t created a new generation of speakers,” said Teria, one of the leading proponents of a community-driven Chamorro language immersion school program. He said the program would complement existing Chamorro language programs on the island.

Teria said the data is based from the U.S. Census of 1990, 2000 and 2010, which show the number of Chamorro speakers declining from 34,598 to 25,827. He said between 2010 and 2016, thousands more have been lost, bringing the estimate to 10,000.

“According to statistics, if you don’t have a younger generation speaking the language, your language is endangered. It’s very endangered at this point," he said.

Teria also cited the results of a survey done by Pa’a Taotao Tano in 2010.

“There is an indication from the data that the under-18 group struggles the most with the Chamorro language in overall comprehension,” Teria said. 

Dying, but not dead

Rosa Salas Palomo, another proponent of a language immersion program and chairwoman of the Guam Academy Charter School Council, said the time is now to slow down or reverse the decline in the number of Chamorro speakers.

She said community involvement is a key factor in making this happen.

“The Chamorro language is dying, but it’s not dead in Guam,” Palomo said. “We want it alive. It is still viable. We want it used in every aspect of the community.”

The draft plan, according to Teria, resulted from a community survey completed in March 2016 to gauge interest in a Chamorro language immersion program. There were 164 unique respondents and 88 of those agreed or strongly agreed that they would enroll their children at a school where only Chamorro is used for teaching, learning and socializing.

Teria is encouraging families, individuals and groups interested in reviewing or providing input to the draft plan, or learn more about the proposed program, to contact him at 300-5048 or 483-3713.

Language Survival Requires Speaking

Underwood: Chamorro language survival requires speaking
by Jerick Sablan
Pacific Daily News
5/31/16

University of Guam President Robert Underwood last week gave a powerful message to Chamorros on how to create a community of speakers.

Underwood was a keynote speaker for the Festival of Pacific Arts Indigenous Language Conference held at the university.

“You can’t Hafa Adai yourself to a Chamorro speaking community,” he said.

Knowing just a few words in Chamorro, Underwood said, isn’t going to create a community that speaks Chamorro, nor is “imagining” it will happen 50 years later — referencing the governor’s Imagine Guam initiative, a plan developed by community members that outlines where the island should be in half a century.

Chamorros must learn and speak the language now for the language to strive, Underwood said.
“It’s that simple,” he said.

United Nations Educational, Scientific and Cultural Organization, or UNESCO, has included Chamorro on its list of languages in danger of extinction.

Underwood said it’s “absolutely” possible for Chamorros to pick up the language, even if they are older. It just takes effort to do it, he said.

“I wish I had happier news,” Underwood said. “I’m afraid we don’t.”

The university president said when he was growing up, he would hear Chamorro spoken on the streets, and everywhere it was common.

Today it isn’t so, Underwood said.

“It’s sad what’s happening,” he said.

Underwood has been an advocate for the Chamorro language for many years. He said he was surprised when he came back to Guam after living in the states for some years and discovered he knew the language better than some of his peers.

He was able to use Chamorro despite being out in the states because his mother would pretend to not speak English when salespeople came to their home. He said it was a game he and his mom played and it helped him learn a lot of Chamorro.

Much of the loss can be attributed to Chamorros thinking that English would help them succeed in life, he said.

It’s important to understand Chamorro language in the context of historical development, Underwood said.

For example, the Chamorro word for avocado, alageta, comes from the old American term alligator pears.

“It’s a wonderful story,” he said.

He said the conference was important, not so much to rediscover who islanders are, but to know that everyone has a certain set of historical experiences.

Paul Paton, from First Languages Australia, who also attended Friday’s conference, said his organization is helping keep indigenous languages alive in the country.

Australia is home to many endangered languages and the group’s hope is to help them revive and thrive, he said. They have more than 20 language centers and have great support from the government, he said.

Chamorro Language Mobile Apps

Mobile Apps Aim To Help People Learn Chamorro Language
Guam groups release ‘Speak Chamorro,’ ‘Learn Chamorro’ apps

By Jerick Sablan

HAGÅTÑA, Guam (Pacific Daily News, March 19, 2015) – New technology is expanding the ways people can learn Chamorro.

Two groups recently created mobile apps to help people learn the Chamorro language. The Young Men's League of Guam released the "Speak Chamorro" app last week, and Troy Aguon, publisher of Learn Chamorro, a digital publication that helps people learn the language, said the "Learn Chamorro" app will be released soon.

'Speak Chamorro'

The "Speak Chamorro" app from the Young Men's League of Guam is available on Google Play and is expected to be available in Apple's App Store as soon as it gets approved, Young Men's League of Guam Public Affairs Officer Wil Castro said. The app is free to download.

The app features a Chamorro word of the day with the definition and the use of the Chamorro word in a sentence with the English translation.

The Guam Department of Education Chamorro Studies Division is a development partner for the app, Castro said.

Ron Laguana, administrator of the division and member of the league's board of directors, assists the league by providing the content used in the app, a release from the league states.

Castro said the app was prioritized to celebrate Mes Chamorro, or Chamorro month, and to celebrate the league's centennial anniversary coming in 2017.

So far the response to the app has been good, he added, and the league also has received ideas to improve it.

The group already is looking into improving the app by adding more features, such as pronunciation, conversation pieces and others, Castro said.

The technical developer for the app is local company Niche Creative, he said.

'Learn Chamorro'

For Aguon, the "Learn Chamorro" app started six years ago when he was looking for tools to help teach his kids how to speak Chamorro. There weren't many tools available then so he created the Learn Chamorro DVD and then went on to create other tools such as his website and, now, the app.

The app's demo was completed Dec. 24, he said.

The "Learn Chamorro" app is kid-focused with a game that uses images and words to help children learn Chamorro.

Aguon said the app is made for kids because they are the ones who will keep the Chamorro language alive.

The app also has audio, so a user can click on a word and hear its pronunciation, Aguon said.

It also shows a user's game score and has a share feature so users can post on social media.

Aguon said he plans to have an islandwide competition for kids using the app, in which they can win prizes. Weekly competitions with prizes also are planned.

The app's features include a dictionary, important phrases and a podcast on Guam history. The dictionary will include Chamorro-to-English and English-to-Chamorro translation.

The app also will have installments and updates that will increase the number of features available, Aguon said.

Learn Chamorro is working with local company Onlink to develop the app, he added.

"All the sponsors of this app have stepped up to promote, preserve and perpetuate the beautiful Chamorro language and culture," he said. "Not just during Mes Chamorro but all day, every day, all year long."

The "Learn Chamorro" app will be free to download, he said, because of support from generous sponsors.

Pacific Daily News
Copyright © 2015 Guam Pacific Daily News. All Rights Reserved

Learning Chamorro Outside of a Classroom

“Learning Chamorro Outside of a Classroom”

by Sandy Uslander

February 24, 2013

Guam PDN

In the previous weeks I have shared current efforts to teach the Chamorro language outside of the islands.  While it has been inspiring to learn about these opportunities, obviously many aspiring Chamorro speakers do not have access to study in this type of formal setting.  This sent me on a quest to find the best resources for learning the language on your own.

The start of this investigation was where many of us go when we want to make connections across the miles: Facebook.  I asked the question, “What is the best resource you have found to learn or brush up on your Chamorro language”? I also did my own online searches and inquired from knowledgeable individuals.

The Facebook discussion did not provide any help at first, mostly one guy I’ll call “J” who said I would never learn the real Chamorro because it was essentially gone.   That was not what I wanted to hear.

From my individual inquiries I did get recommendations for two sites, www.LearnChamorro.com, and www.Guampedia.com  (you need to look for “Chamorro” under “Lesson Plans”).

Later, Facebook came back with a recommendation for www.Chamoru.info/dictionary, which is helpful and widely used.  There was also mention of a closed Facebook group dedicated to the use of the Chamorro language.  The discussion here included many of the news and resources that I had seen in other places, including www.Paleric.blogspot.com, and www.minagahet.blogspot.com.

There was also another post from “J” who said my best hope of learning the language was to find a group of old Chamorro speakers at a barbecue and ask them to teach me.  Again, he wasn’t encouraging.

In my own research, I came upon lessons on www.OffIsland.com.  There is also a government site at www.ns.gov.gu that provides an almost overwhelming number of Chamorro cultural resources.  Scrolling down the home page you can find a link to “Learn the Chamorro Language”, which takes you to lists of vocabulary and phrases at www.uog2.uog.edu.lessonz/.

Some of my favorite video resources are the Word of the Day and Chagi Chamorro produced by the Hurao Academy on Guam and available on their YouTube channel, http://www.youtube.com/user/huraoguahan.  I must also mention the most useful dictionary that I have found, the Chamorro-English Dictionary by Topping, Ogo and Dungca, a standard, first published in 1975.

As great as all these resources are, I have to wonder if they alone can really teach you the language.  You have to learn so much about pronunciation and what is common usage, and you just have to get into the habit of speaking it.  Recently, Dr. Robert Underwood wrote an opinion in the PDN entitled, “Preserve the Chamorro language by using it,” and in it he says, “If we are going to create a Chamorro-speaking community, we must have Chamorro language immersion programs…” This is a prominent educator involved in the Chamorro language discussion for three decades.  It occurs to me that these language tools need to work together with actual use of the language.

Back to Facebook, I find a message from a kind stranger I’ll call “D”: “Sandy, I’ll teach you.  Where do you live? Or better yet, am just a phone call away”.   Then “J” again chimes in. As I get ready for another of his discouraging posts, I’m pleased to read his response:  “And THAT is how you learn Chamorro”, he says.  Maybe he has a point after all.

Peter Onedera: Ti malago' yu bai hu li'e' i finatai i Fino' Chamoru

Ti malago' yu' bai hu li'e' i finatai i fino' Chamoru
by Peter Onedera
Pacific Daily News
June 2, 2015

Annai ma empleha yu' para direktot prugråma gi i Kumision I Fino' CHamoru, hu pega na unu este na petsonåt milågru para guåhu. Gi tinituhon ayu na tiempo, hu eyak dinuebu i fino' CHamoru ni' hagas hu honño gi maloffan na såkkan siha. Ayu i hagas tiningo' siha ha na'baya' yu' gotpe ya måtto di ha na' apurao siñente-ku.

Sigun ginen i kumisina siha para ayu na ahensia, taiguihi as Doktora Bernadita Camacho-Dungca, si Rosa Salas Palomo, si Josefina Perez Barcinas, si Sister Bernadette Quintanilla, si Juanita Toves Peredo, si Bill Paulino, si Tan Ana Borja Garcia, si Frank San Nicolas yan i difunto as Doktot Jeff D. Tainatongo, ma baba nuebu na mundo para guåhu ya hu tutuhon kinahulo'-hu para bai hu gacha' nuebu na tiningo' siha put i lengguahi-hu.

Ma tåla' yu' ni' i hestorian i fino' CHamoru ya gi magåhet sentåya' tiningo'-hu put ayu ni' håfafa ha'. Ma sangåni yu' put i rilasion-ña yan otro lengguåhi siha gi i uriya ya pumoddong gi i familian Austronesian. Ti hu tungo' put utugrafiha ya hu espiha este na palåbra gi i deksenårion Webster's put para bai hu tungo' håfa kumeke'ilekña. Sumaonao ha' lokkue' i atfabeton CHamoru ya ha yåma atension-hu sa' put i ma fa'nåna'gue esta gi i sesteman eskuelan pupbleko.

Put mås, ayu gof takhilo' na hinekkå-ku na magåhet na lengguåhi i fino' CHamoru. Enfin eraki håfa hu hongge ni' kulan parehu yan noskuåntos taotao siha, ti påtte gi i fino' Españot i fino' CHamoru sa' put i finedda' palåbra siha ginen ayu na lengguåhi. Hu eyak nuebu na finiho', Chamorrocization ni' ineksplikåyi as difunto Doktot Donald Topping gi i tinige'-ña lepblo Spoken Chamorro.

Kumeke'ilekña este na i inadåpta yan inayao palåbra siha ginen otro na lengguåhi. Ma fa'nå'gue yu' na i manaotao tåno' manma fuetsa para u faneyak pumalu lengguåhi taiguihi i fino' CHapanes gi i tiempon gera, yan lokkue' enfin, kontodu fino' Españot ni' dinira kåsi nomås di tres siklo na tiempo.
Pues måtto i fino' Engles Amerikånu ya, lokkue', nuebu na areklo, na u ma chomma' i tinaotao na u famfino' CHamoru putmås espesiåt gi lugåt pupbleko yan eskuela siha. Ma månda este ni' i Estådos Militåt Navy, ya este na aksion inekstendi yan chumenglong dekådu na tiempo siha ya ha afekta lameggai na hinirasion CHamoru.

Ya estague' tumutuhon estao pineddong ni' mumåtka i tiempo. Na'triste lokkue', i ma chomma' uson lengguåhi ni' tumåddong gi kurason yan titanos Mañamoru, espesiåtmente, mañaina ni' ma siente na dañuyan fumino' CHamoru sa' ti u maolek mo'na hinanao-ñiha i famagu'on-ñiha. Måtto di ha sohyo' este na siñente gi sanhalom mañaina ya ha afekta hinirasion siha na famagu'on sa' siempre ti ma fakcha'i i guinifen Amerikånu para lina'la' ni' kabåles kollat åpaka' gi uriyan guma', minaolek lina'la', yan ginesa yan minalago' nuebu yan takhilo' na estao ni' chumilong siempre. Este lokkue' tumutuhon tumunok-ña i hinasso put minantienen lengguåhi.

Bula, kontåtki todu, na taotao Guåhan humokka este na hinasso ya ti åpmam na ha palala'i i mayuriha na familia este na siñente. Estague' tumutuhon i finakpo' asunto. På'go, na'dañu estao-ña i lengguahi-ta ni' nina'i ginen mismo as Yu'os ya gaige gi iya kadenan Mari'ånas gi, sigun ginen rekot siha, nomåsdi kuåtro mit na såkkan siha.

Bula malingu-ta put este. Yanggen hu atan tåtte i lina'lå'-hu ni' hu na'chetton siñenten minamåhlao put håyi yu' sa' put i eksperensiå-hu ni' ti maolek ya ha dirihi despues i aksion-hu siha, isao yu'. Ti hu tungo' lamaolek ya hu diseha na siña ha' mohon hu pañot ha' enlugåt di hu ketulaikan-maisa yu' put para bai hu maolek gi i lengguåhi ni' ti iyo-ku put fin. Mistet, hu fokos yu' kulan dipendiente yu' sigun put lina'lå'-hu na dinirecho.

Hu hasso na hu eyak i tiningo' manå'paka', put kuentos, na hu hongge este sigun ginen tinaitai-hu put sichu'asion Amerikånon Natibu osino Manmo'nan Tinaotao Estådos Unidos. Mumaolek yu' ya kulan prubecho-ku pues menos på'go i isao hu kåkatga. På'go sa' åmko' yu', hu dirihi yu' mo'na para i fino'-hu put rason na bai hu fangontrebuyi gi i inadahi-ña. Satisfecho yu' na hu giha i lina'lå'-hu gi este na direksion.

Hu chalåni todu gi i nina'siñå-hu. Hu li'e' inengkebukao sinhostisia gi i lengguahi-hu ya hu pañot lokkue' i insutto put i kinalamten inadahi-ña yan gine'te-ña piot ginen i mismo CHamoru siha. Hu sungon ma faisen-hu put håyi yu' noskuåntos biåhi piot yanggen sesso di ma sangåni' yu' na sentåya' CHamoru esta på'go na tiempo, fino' yan tinaotao parehu. Hu kåtga yan hu pañot i piniti-hu ginen pumalu siha, piot ginen kumetsiånte yan inetnon sibit gi iya Guåhan, ni' manma pega tapbleru gi i sagan humotnat ya ma månda na para fino' Engles ha' u ma na'setbe entre manemplehao.

Tinakka' dekådu siha para bai hu fångge' fino' CHamoru gi lucha gi iya PDN ya ha senhongang yu' si David Crisostomo annai ha fåna' yu' ya ha faisen yu' bai hu tutuhon. Ti siguru yu' kao ha tungo' si David, na iya PDN, gi tåtte na tiempo gi otro na påpblisha, sumaonao iya PDN mamega tapbleru lokkue' ya ha månda i nina'setben fino' Engles. Sumaonao yu' gi ayu na prinotesta kontra siha ya put fin ma håtsa i minanda. Annai guaha un editot siudåt ni' hagan CNMI ya maskeseha nå'an åpaka' apeyidu-ña lao annok na guaha hagå-ña CHamoru ya ha dulalak yu' huyong ginen ufisinå-ña ya ha botleha yu' ni' sinangånña, "mumanengheng Sasalåguan yanggen u annok i fino' CHamoru gi i pappet di'årion PDN…" ya atan ha' på'go na guaha alos uttemo, humålom yu' håfa mohon?

En fin, ha guaife gotpe i titanos-hu ya hu habao i chansa maskeseha guaha presiu ni' debidi bai hu apåsi. Yanggen mångge' yu' debidi u saonao i pinilå'-ña gi fino' Engles ya ma sangåni yu' na para u annok i fino' Engles gi iyon-ñiha uepsait ya i fino' CHamoru gi i pappet di'åriu. Ti hu kuestiona este na opottunidåt ni' mandådakdak guihi na mumento ya ti malago' yu' na bai hu chånda.

Guaha ta'lo.

Imel Peter R. Onedera giya peteronedera@gmail.com

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'.

Save the Chamorro language by using it

Save Chamorro language by using it

By Robert Underwood
Guampdn
2/17/13
 

For over three decades, I have been a participant in the discussion about the future of the Chamorro language. In the beginning I was strident but in recent years I have been more reflective.
 

For me, the objective of keeping the Chamorro language alive remains one of my strongest personal passions. I am fortunate that I can speak and write Chamorro reasonably well. I tried to pass it along to my own children but with only moderate success among the older ones.
 

In addition to this, it was part of my professional responsibility for nearly two decades as a bilingual educator and teacher trainer.
 

Looking back on my personal and professional efforts and based upon the declining use of Chamorro in the public sphere, I feel like I have failed. I am part of this general failure when it comes to saving the Chamorro language.
 

In recent years, the cause of protecting the Chamorro language has become increasingly popular among elected officials and has made it into renewed legislation. Earlier this week, it made it into Gov. Eddie Calvo's State of the Island speech. These are good-faith efforts and I don't doubt their sincerity, but one can't help but be bemused by individuals who argue passionately for something they don't do themselves. It is as if we were being admonished to exercise by people who never get off the couch.
 

Solution: Use the language
 

The solution to saving Chamorro is obvious -- don't encourage its use by others; use it yourself. Use it daily. Use it in some fashion other than the word of the day. At the word of the day rate, we will be into the 22nd century before we repeat one word.
 

Use it like a language is meant to be used. When in school, teach it. Teach it as a language, not as part of another activity. Don't substitute dancing or basket weaving or hut making for it and then claim that you are teaching language through activities that may be worthwhile, but they don't really teach language.
 

It seems that we want others to use it and others to teach it, but nobody wants to use it themselves or really learn it. The Chamorro language is an object to be admired, not a tool for expression or a conduit for a culture.
 

Immersion program
 

The solution is obviously not just more mandates in school, although that is part of a broader solution. If we are going to create a Chamorro-speaking community, we must have Chamorro language immersion programs starting next year with very young children. The Hurao Academy carries this out with great success with a small number of children. Let's replicate this for hundreds of children at public expense. It won't be for everybody, but it should be made available to anybody who wants it.
 

We can continue with the Chamorro language mandate for everyone else. But nobody can seriously think that a language can be taught via elementary school lessons of 20 or 30 minutes daily in which choral reading, choral responses, singing and activities take central focus. If the children already spoke Chamorro, these would be great ways to reinforce their knowledge.
 

Moreover, in order for people to take this subject seriously, assess the progress in the same way you would assess any school subject. Where are the Chamorro language assessment instruments and when will they be administered to the children?
 

Schools cannot be the only institution that provides support or a venue for Chamorro language use. It must be used in the public sphere in a way that is friendly and encouraging and can be embraced by all. This can be done via local TV and radio stations, government agencies and religious institutions.

Of course, the university needs to step up itself and provide the intellectual infrastructure for the Chamorro language. We recently began a Chamorro Studies program. We will see how many people are interested, but we will provide the necessary support for the broader community while we study the language in depth.
 

Worthwhile objective
 

There will be those who argue about language and utility as an economic issue, as a historical fait accompli or as a matter of social and cultural oppression. There will be those who will argue that mandates offend choice and freedom. All of these arguments about the role of language in any society have been around for decades. I have heard most of them.
 

The reality is that preserving the Chamorro language is a worthwhile objective for Guam. Spending common resources on what makes Guam unique is not wasteful. It is at the core of who we are as a society and as a people.
 

Next time you say "hafa adai," try to imagine all the words, thoughts, feelings, ideas and emotions that are part of the language and people that produced this elegant but simple greeting.
 

I thought that simple words like hafa adai and manamko' were generally comprehensible in Guam. I recently drove through a fast food restaurant. I was greeted with a friendly hafa adai. I was asked what I wanted, I said I wanted oatmeal and a manamko' coffee. I was charged the regular coffee. I raised my voice and told the young lady that I asked for a manamko' coffee. She told me that the restaurant only served regular or decaf. I am willing to bet that this young lady probably took Chamorro in school years ago. She can recognize her colors and count to 10 or 20 and sing "Fanohge Chamorro." But this amko' could only get regular or decaf.
 

Maila' ya ta satba I lengguahe-ta!

Un Puengi Ta'lo

Jesus "Chamorro" Charfauros

 Un puengi ta'lo

Chamorro radio fans honor decades of 'Oba Skoba'

2:00 PM, Nov. 1, 2012

Dozens of Chamorro music fans gathered on Sept. 29 to honor a man who helped make Chamorro music popular through the radio airways.

"One More Night with Jesus 'Chamorro' Charfauros" was held at the Kahida Room in the Guam Plaza Hotel on Sept. 29.

It was a night filled with live Chamorro music with some Chamorro music legends, including Flora Baza Quan, Ike Charfauros, John Acfalle, Ben "Lam Lam" San Nicolas, Rose Certeza, and others.
In the 1970s and '80s, Jesus "Chamorro" Charfauros was a driving force behind Chamorro music on Guam. He ruled the airwaves with his 610AM show, "Programma Chamorrita," incorporating song and the Chamorro language into the music diet of island residents.

And when there wasn't enough Chamorro music to fill the airwaves, he and his brothers, Tommy and Ike Charfauros, would record artists themselves to fill the gaps.

He worked with various local artists throughout the years and many of them came out to sing at the event to honor him. Jesus Chamorro retired several years ago.

Those that remember him on the radio came to love his rhythmic patter, quirky personality and humorous way with words, coining such slang as "oba skoba," meaning "over the top" or "too much."
Big Beat Guam and KISH 102.9 hosted the event, which paid tribute to the man who helped thrust Chamorro music into the mainstream.

Hosts for the evening were Helen "Island Girl" Aguon from Isla 63 and Johnny Z from MegaMixx.
Sens. Ben Pangelinan and Tom Ada, who are running for re-election, presented Charfauros with a legislative resolution honoring his 50-plus years of promoting Chamorro culture and music.

Charfauros started off his speech with a big yell of "Oba skoba!" which got the crowd excited. He thanked everyone for coming to the event to honor him and said, "It's a beautiful night" in Chamorro.
Mark Charfauros, his son, says the family was happy to see friends and family come out to honor his father. He says his father pushed for Chamorro language and culture preservation, and it was fitting that the night was filled with Chamorro music.

In May, the University of Guam bestowed upon Jesus Charfauros the Master of Micronesian Traditional Knowledge honorary degree -- a rare honor.

Mary Blas, 43, says it was a great event and says she remembers listening to Charfauros back in the day. Blas says she was happy to come out to the event because she was able to listen to some of her favorite Chamorro artists live.

"It's not very often that you see so many Chamorro singers in one room," she says.

By Jerick Sablan Pika staff jpsablan@guampdn.com

Don't let the language die

2:00 PM, Aug. 3, 2012  

Written by

Joanne Camacho

For Pacific Daily News

 

Question

Growing up my grandparents used to ask things like "Why don't most Chamorro people know how to speak Chamorro?"

Chamorro language

The Chamorro language is dying. My grandma can speak it, my mom can speak it, but somewhere in between my mom and me, the language somehow disappeared.

When I was a child our first language was English. The only time the adults spoke to us in Chamorro was when we were in trouble. We knew all the warning signs. Nangga ta actually means "wait," but when you're in trouble it's more like "just wait until I get you," or mangge sentoron, meaning "where's the belt?"

When it came to actually speaking directly to us they opted to use English because it's the language we understood clearly. My grandma still gets frustrated when she asks me for something and I stop and give her a puzzled look as I try to put the words together. I always tell her to hold on and give me a minute to figure it out, but sometimes she just doesn't have the patience and yells at me in English.
I vaguely remember learning Chamorro in school. It definitely was not a requirement in private schools when I was growing up and it still isn't in some schools. However, all public schools on Guam are required by law to teach the Chamorro language in elementary, middle and high schools as part of their curriculum. So, hopefully, it's not as dead as we think.

Children can learn the language at school and bring it home with them. Then, at home, adults should continue to speak to their children in Chamorro and then hopefully one day these children will learn to speak to other children in Chamorro.

So it seems the reason why the language is dying is mainly because people don't speak it. People don't speak it because other people don't understand it. One way to preserve the language is by speaking it. Those who know the language should teach it to their children, their families, their friends and even their coworkers.

We need to keep the Chamorro language going. It's an important part of our background. It's what makes us who we are.

Joanne Camacho is a graduate of Notre Dame High School and has been a resident of Guam most of her life. She has extensive experience in retail, marketing and business management. She is married with two children and currently resides in Tamuning. Ask her anything about Guam at askme@guampdn.com.

 

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

Keep the Chamorro Language Alive

Keep the Chamorro Language Alive

by Mina Sablan

The Pacific Daily News

1/9/12

Just imagine this: If you were the last Chamorro speaker and you hold the experiences and knowledge of thousands of years of life here in Guam and the Mariana Islands ... and there is no one that understands who and what you carry in your inner self.

The Chamorro language is a world language given to the Chamorro people by our creator. It is our responsibility to keep the Chamorro language alive.

"Every 14 days a language dies. By 2100, more than half of the more than 7,000 languages spoken on Earth -- many of them not yet recorded -- may disappear, taking with them a wealth of knowledge about history, culture, the natural environment, and the human brain." (National Geographic).

Public Law 31-45 will help to address the need to revive the native Chamorro language. However, if the Chamorro language is to survive and not become extinct, transformation has to happen primarily within the native Chamorro population, collectively. Many have concentrated on protecting cultural perpetuation. However, language has been dormant within the native Chamorro population itself.

We, as Chamorro people, need to look within ourselves and decide whether we truly want to breathe life back into our Chamorro language. Public laws help, but collective, collaborative and committed actions within our communities will transform the dormant language. We cannot depend solely on the Chamorro teachers within our school system to educate our children. Language cannot live in books, documentaries and classrooms alone. Language is a living and breathing thing, it must be spoken in everyday experiences and settings in order for it to stay alive.

We can start to do certain things:

•In order for the Chamorro language to survive, we as Chamorro people must recognize that we have to take full responsibility for its survival. We must help each other to breathe life into the language and give it the prestige it once had in our islands. It requires concerted efforts and an abundance of dedicated labor to bring it back to its prestigious places and spaces within our communities. We have to believe that it is important; otherwise, it will become extinct.

•We have to recognize that learning the Chamorro language is not about making money, but about keeping a world language alive for generations to come, keeping knowledge of navigation, plants, animals and ocean life that have been perpetuated for thousands of years.

•We have to focus our full attention as to how we can bring back the Chamorro language within our families, clans and communities, collectively and collaboratively. There was so much pain, hurt and language loss in the past. Many have experienced trauma due to the language policies of the past. We can help each other going forward as we breathe life back into the Chamorro language and regain our self-identity as Chamorro peoples.

•We have to choose to be proactive and contribute in positive ways to breathe life back into our Chamorro language, apart from the classrooms.

•We have to incorporate qualitative and quantitative time and increase the familial and public spaces where we communicate in our native Chamorro language.

•The Chamorro and the English languages are the official languages of Guam, but Chamorro is hardly spoken in public settings. It is only when we consciously as Chamorro people take ownership and choose to speak our language as adults and teach our children that it is crucial for survival and self-identity of the Chamorro people, that we will be able to ensure that our children also will speak it.

•We who speak the language must help those who want to learn the language with enduring patience and perseverance. We who know the language must speak it when we are with other Chamorros who speak the language. For us who know the language, but are dormant and sleeping within our inner selves, let us make a conscious decision whether we will partake in the Chamorro language revival by awakening it in ourselves. For those who want to learn the Chamorro language, be persistent and don't give up; you are contributing to the revival and perpetuation of the Chamorro language.

•Reviving the Chamorro language is a huge undertaking; negative criticism is not welcome, only positive recommendations, actions and contributions from all who want to help, Chamorro or not.

•There are dialectic differences within the Chamorro language, let us honor those differences.

Let us retrieve the Chamorro language knowledge we have in us, sharpen it and speak it into the atmosphere in Guam and the Mariana Islands. Let us reclaim and awaken our beautiful Chamorro language and culture in our daily experiences; through positive actions. It truly has to start with us that know the language.

Mina Sablan is a resident of Chalan Pago.

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.

Fitma Pat Ti Fitma

Kao Bai Hu Fitma Patosino Ti Bai Hu Fitma
Peter Onedera
GUAM PDN
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.

Chetta' Galaide

Kao esta måtto i tiempo para ta hassuyi Indipindiente?

By Peter R. Onedera
GUAM PDN
September 21, 2010

Ha sangåni yu' si nanå-hu gi i dinikike'-hu, na gi i tinituhon i gera, ha lakngos i Estådos Unidos i militåt-ña giya Guåhan ya ha bira siha tåtte para i sanlagu. Ti hu komprende este guihi na tiempo sa' hagas di hu pega gi i hinasso-ku na maneståba ha' i militåt todu i tiempo ya siha manma espipiha nu i sendålon CHapanes, lao in fin, tumunok asta unu ha' na taotao, si George Tweed, marinon Estådos Unidos.

Taimanu na manggof metgot siñenten-ñiha i Mañamoru put iya Estådos Unidos sa' annai manmåtto ya ma na'fanlibre i tinaotao, meggai na silebrasion gi enteru i isla. Kantidå na estoria siha ginen as nanå-hu yan i manachaiguå-ña ya manmåtto di manggof dibotu para håfakao na Amerikånu ni'rumiprisesenta iya Estådos Unidos. Simbolo i banderan Gloria para ayu na linibre ni' mumalingu gi durånten i gera.

Annai umåmko' yu', ma iduka yu' mås put i presion inapåsi ginen i Mañamoru para ayu na linibre yan på'go kulan ti siguru yu' esta put i entension iya Estådos Unidos ni' tratamento-ña nu hita tåtkumu tiritoriåt taidinanña' (ti akomprendiyon este). Mistet buente bai hu patriåtku sa' magof yu' ni' salåppe' Amerikånu yan i kombiñenten ayu na kostumbre, desdeki sesteman idukasion asta guatu gi i sinostienen lina'la', ya ha na'fanhahasso yu' nu i hinanånao-ta, piot i hinatsanhulo' militåt, kao båli håfa bidadå-ña iya Estådos Unidos nu hita.

Gi kinahulo'-hu, tåya' yu' na hu fattoigue otro båndan kollat gi iya NAS Hagåtña, ni', gi lahihot para songsong-hu, iya Espitåt Marinu yan i sagan ginima'-ñiha gi iya Tutuhan. Ayu dångkolon tiningo'-hu na guaha kumunidåt entre sanhalom kumunidåt gi ayu mismo na lugåt ya probidu para bai in hatme. Bula kuestion-hu siha guihi na tiempo ya tåya' siña hu faisen sa' tåya' tiningo'-hu na taotao militåt.

Annai sumaonao i che'lu-hu låhi gi i marinu gi ittemon 50 na såkkan, fihu ha' taigue ya yanggen lumibettå gui' ya måtto tåtte, tåya' tiempo-ña para guåhu maya sa' tinane' yu' ni' bishion famagu'on lokkue'. Fueradi i setentai singko pesos na alåtmen chek kada mes ni ha risisibi si nana-hu, tåya' ha' tiningo'-hu put militåt.

Lao på'go sa' 2010 ya desde i Estetmenten Pinachan Uriyan Lugåt Finetma ni' ha yåma i isla kantidån simåna siha asta i ittemo-ña guini gi alacha, guaha ta'lo atborotu put i Rekot Disision para hinatsanhulo' militåt ginen iya Washington.

Put mås, humåhnanao ha' ta'lo ti ma ekungok i taotao Guåhan ya duda yu' kao u fanma ekungok ha' ta'lo achokha' ginen i Ufisinan Prugråman Guåhan Dinanña' ni' gine'helulu'i as Hiniråt Mayot Ritirao David Bice asta guatu gi i Dipåttamenton Difensot osino håyi ni' responsåpble nu i finatton marins siha ginen Okinawa.

Para u ma tulaika fåson Guåhan gigon ma chule' ta'lo kantidån tåno' siha ni' para u fanma na'fañahnge para guma' militåt yan i familian-ñiha, yan ginima' ta'lo para i hotnaleru siha ni' para u fanma konne' mågi para u ma "håtsa dinuebu" Guåhan. Ta'lo, para u ma desmurona iya Pågat yan iya Bahihan Åpla' ya esta nahong na difekto ni' ma estira imahinasion piot sa' para u inafekta senhassan gå'ga' siha taiguihi i sihek, i ke'ko', i pulattat, i aga, i fanihi, i chachaguak, i haggan siha yan i ababang Guåhan.

Håyi para u tåtte? Kao para i mismo CHamoru? Sa' put esta hit manma midi ni' pineddong linahyån-ta, kao para hita gi ti åpmam na tiempo? Kuånto tetehnan para ta nangga?

Hu hongge na ti u nå'i hit iya Estådos Unidos opottunidåt para ta fanma dikålonisa. Achokha' duru i Nasion Estådos ha eppok pumalu siha na gubetnamento para u fanma nå'i ayu siha na lugåt ni' este na opottunidåt, ti malago' ha sotta hit iya Estådos Unidos. Hagas di ta nå'i siha ni' nisisidat-ñiha desdeki 1898 na såkkan. Fuera di annai manaigue kuåtro åños gi durånten i gera, despues ma dispensa iya Hapon put i manailayen-ñiha, kastigon-ñiha, inestanen-ñiha nu i famalao'ån-ta, yan i manma puno' taotao-ta.

Hagas di bishion Estådos Unidos ni' ma kontenunuha ha' desde på'go, ni' ngai'an na u fanma konsutta osino u fanma faisen i manma'gås-ta Mañamoru put siñente osino hinasso. Manaibali hit para konsederasion achokha' håfa. Sigi ha' hit manma disatende. Ni' ngai'an na ta fanma kombida para i lamasa para deskutasion osino nigosiasion. Tinaotao ha' hit ni' siña ta fanma chånda yan manma honño' lao petlas i tano'-ta para iya Pasifiku yan entråda para Åsiha.

Meggai iya Estådos Unidos para meggai na taotao. Ginen un tiempo ha na'sesembanidosu yu' este na nasion yanggen ume'egga' yu' sirimoñas Olimpiks yan huegu siha osino dångkolon huntan pulitikåt yan ta'lo hu lili'e' matan sendålu siha gi noskuåntos mundo desdeki Vietnam asta guatu Afghanistan yan iya Iraq. Lao esta ti fitme yan siguru siñente-ku. Hu lili'e' taisiñente nu hita ginen i fidiråt yan i tratamento-ña nu hita.

Gof tåddong riniparå-hu piot på'go ni' kulan chenglong ta'lo i priniponen riparasion gera gi iya Senåt. Hu pega gi i sanhalom kurason-hu na ni' ngai'an hit na ta li'e' este na priniponi guatu giya hita. Hu senhongge lokkue' na ni' ngai'an iya Estådos Unidos na u nå'i hit estao estådu. Hu senhongge lokkue' na ya-ña iya Estådos Unidos na para ta fanaiguini ha' todu i tiempo, ya siha ha' la'mon nu hita achokha' tiempon gera osino tiempon pås. Fabot ha' na manma nå'i hit nu i estao siudadånon Estådos Unidos.

Ya olåha mohon ginen as Yu'os, na yanggen måtto gera ta'lo gi iya Guåhan,
ti bai hu chalamlam babale'-hu yanggen ha lakngos ta'lo iya Estådos
Unidos i militåt-ña ya manma abandona hit. Ginen ha susedi este gi fine'nana na biåhi.

Asistånten prufesot si Peter R. Onedera para Fino' CHamoru gi iya Unbetsedåt Guåhan na Kulehon Åtten Liberåt yan Inestudion Lina'la', Dibision Humanidåt. I-mel gui' giya onedera@uguam.uog.edu.

Interpreters Will Be Provided at Chamorro Language Forum

Chamorro language forums next week
Pacific Daily News
news@guampdn.com
October 12, 2010

The University of Guam Chamorro Language program, We Are Guåhan and the Guåhan Coalition for Peace and Justice are co-sponsoring a series of a Chamorro language senatorial forums Oct. 19-21 and a gubernatorial Chamorro language forum Oct. 25.

The forums, which begin at 7 p.m., will be held in the University of Guam's College of Liberal Arts and Social Sciences Lecture Hall.
All 15 Democratic senatorial candidates and seven Republican senatorial candidates have confirmed participation, according to the organizers, and the Democratic gubernatorial team of former Gov. Carl Gutierrez and Frank B. Aguon Jr. has confirmed for Oct. 25.
Roland Blas, Dr. Olivia Cruz, Arlene Santos, Debbie Quinata, Joseph Camacho, Maria Pangelinan, Gregorio Calvo, Dan Ho, Tony Susuico and Anthony Malia Ramirez have agreed to assist as interpreters and translators.

At the end of each forum, the audience will vote for their favorite candidates.

All questions will be presented to the candidates in Chamorro. Candidates are encouraged to speak in Chamorro, but will be allowed an interpreter/translator for the evening.

"Chamorro is one of the two official languages of the territory and this event encourages the use of our language and underscores the importance of the Chamorro language to our people," said Peter R. Onedera, a professor of Chamorro at the University of Guam.

The forum is free and open to the general public. Refreshments will be served, according to organizers.