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.

More Chamorro Classes at GDOE

Extra classes may cost $11M: DOE works to implement additional Chamorro courses

Meryl Dillman
The Pacific Daily News
1/8/12

Public middle and high school students must take additional Chamorro language and culture classes by school year 2014-2015 under Guam law, raising concerns about cost to the Department of Education and the future of college-bound students.

The law could add millions of dollars to the Guam Department of Education's annual budget to pay for extra teachers, equipment, materials and, possibly, new facilities, DOE officials acknowledged.

High school students face the possibility of having fewer electives to take.

Debra Duenas, who has a son in middle school, is concerned about the possible reduction in electives to make room for the additional Chamorro lessons.

"Electives are needed to round out your education," said Duenas, a librarian at Juan Q. San Miguel Elementary School.

More courses

Currently, public school students are required to take Chamorro class in every year of elementary school, one year in middle school and one year in high school.

Public Law 31-45, which was Bill 95-31 written by Sen. Mana Silva Taijeron, states that seventh-graders should be included by school year 2013-2014, and eighth graders by the following school year. It also states ninth-graders in high school will take mandatory Chamorro course work by school year 2013-2014 and 10th-graders are to be included to the program the next school year.

Additional costs

Ronald Laguana, administrator for Guam DOE's Chamorro Studies Division, said it's been estimated that it could cost $11 million a year to pay for full implementation of the new requirements.

To implement the requirements, the education agency may have to add roughly 50 more teachers, which means more money to pay their salaries and benefits. It also will mean more equipment, supplies and facilities, said Jimmy Teria, a Chamorro language and culture specialist in the Chamorro Studies Division. The money would need to be appropriated to DOE by the Guam Legislature, as part of the department's budget, over the course of the implementation of the new requirements.

Cutting electives

Right now, students need 24 credits to graduate from high school -- six credits per year over four years.
The implementation of the new requirements still is being worked on, so it's unclear how adding an additional year of Chamorro language and culture will be handled, but a committee has been formed to address the implementation of the new requirements, education officials said.

Joseph Sanchez, acting deputy superintendent of Curriculum and Instructional Improvement, said the removal of a credit to accommodate the new Chamorro class requirements is a likely option. It most likely will be an elective that is removed, he said, because he can't imagine anyone wanting to remove a core course.

Sanchez said the community has to be aware of the fact that some things will have to be removed from the curriculum in order to accommodate the new requirements.

Taijeron said it never was the intention to overshadow or downplay the importance of other subject matters, and there are other options.

"Instead of cutting classes, there are other ways to incorporate the language and culture into those classes," she said.

For example, she said, Chamorro dancing could be incorporated into a physical education class or Chamorro music and art could be added to art classes. This could create a dual-credit course.

"There are many ideas, and it really doesn't have to mean cutting back anywhere in the Department of Education," she said. "Of course, it will have an impact on the curriculum, but it doesn't mean other classes will have to suffer."

Support

Taijeron said she introduced the legislation because she grew up in an era on Guam when language and culture weren't a focus in school.

"We have an opportunity to offer this to our children, and there's such a passion for it," she said.

She also said she feels it's her duty as an elected official to do her part to be sure the children of Guam have an opportunity to learn the culture and language.

When a public hearing was held on the bill, there was overwhelming support, Taijeron said. The law was passed unanimously.

Laguana said the law is a positive move because people thrive on language and culture. He also said he thinks the program will be funded.

"I'm sure the Legislature wouldn't pass bills and have it non-funded," he said. "When the time comes, it will be funded."

Grassroots

If the goal is to teach children and the community about the Chamorro language and culture, more work needs to be done than just in the schools, Duenas said.

She said teaching language is more of a grassroots and community issue and it needs to be spoken and taught at home and in the community for it truly to be effective.

Duenas said her son, who has been taking Chamorro classes in school and is half Chamorro, doesn't really speak the language.

Duenas has lived on Guam her entire adult life, but isn't Chamorro and doesn't speak the language, so she can't incorporate it at home and immerse her son in the language and culture, she said.

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.

Gi iya Guåhan, sigi ha' kumahulo' i tiniffong taotao ni' ti mamfifino' CHamoru esta ya este kumontrebubuyi i finatai putfin gi i lengguåhi. Gi iya CNMI, put mås iya Sa'ipan, tumaiguiguini esta i tinaisetbe-ña entre i mangahuhulo' na manhoben Mañamoru. Ha kontenuha este siempre soluki guaha prugråma siha ni' u fanma adilantuyi para i manetehnan na sopblan i kotturan manaotao tåno', sa' sigi ha' pumoddong i tinaisetbe-ña ya alos uttemo senmalingu gi kåsi 2040 na såkkan sigun ginen inestudion inilao siha gi parehu Guåhan yan iya Estådos Unidos.

Maskeseha bula na fifino' yan i'ilao ma estutudia i fino' håya para tiningo' yan inadahi, lameggai na fuetsa nisisåriu u kahulo' ya u tutuhon gi mismo guma' CHamoru siha sa' debidi u ma empåtte este gi i famagu'on yan famagu'on-ñiha. Debidi todu u fangalamten era ki u lå'la' i fino' CHamoru.

Sigun gi eksperensiå-ku, hagas yu' di hu supok gi kinalamten ma go'te-ña i fino'-ta ya dinira esta nomåsdi tres na dekådu na tiempo. Sumaonao yu' gi iya Nasion CHamoru; i Inetnon Lalåhen Guåhan; i IMMECHA, tåtkumu un inetnon mañaina yan manma'estra/tro para minantienen fino' CHamoru; i Enstetot Fino' yan Kotturan CHamoru; iya Asusiasion Dos kottura Dos lengguåhen Islan Pasifiku siha (PIBBA); ya manayuda yu' fumotma i CHIN na inetnon tåtkumu ma tungo' na Chamorro Linguists International Network ni' ma tutuhon gi iya Bremen, Germany gi 2009 na såkkan; i Ta Tuge', i Fino' Håya, Inc.; yan i Asusiasion Ginen I Hila' I Maga'taotao Siha.

Put mås, fueradi hu fa'nå'gue i fino' CHamoru gi i unibetsedåt, hu ekstende lokkue' setbisio-ku para atbisot para i Galaide' Notte Mari'ånas yan Mañe'lon CHamoru. Inetnon para estodiånte siha este i dos gi iya Unibetsedåt Guåhan. Hu ayuda umestapblesa i sesteman fina'nå'guen fino' CHamoru lokkue' para åmko' siha gi iya Kulehon Kumunidåt Guåhan.

Sumaonao yu' gi komferensian CHamoru ni' ma go'te gi iya Guåhan yan Sa'ipan.

Lalameggai ha' debidi u ma cho'gue para i inadahen fino' håya. Maskeseha gaige i fuetsa gi ma go'te-ña, debi na u ma kalamtini i fuetsa para ma uså-ña. Debidi u ma cho'gue este kada diha. Debidi u guaha kinonsiste para inadahen i fino'-ta ya u ma prisenta este guatu gi i kumunidåt.

Desde egge', estoria, po'ema, kånta yan lepblo siha ni' hu tuge', i kompetasion fino'-ta ni' hu arekla, i Prugråman i Halaihai gi iya Redion Pupbleko KPRG 89.3FM, i prugråman dimimoria ni' ma prisenta nu i estodiånte-ku siha gi iya KGTF-TV Channel 12, i Ferian Huegu yan Hugeti, i Ferian Fina'hechuran Unai, i Ferian Estoria yan Kånta siha, yan kontodu fina'egge' put Hinasson Lina'la', guaha lameggai na ideha yan prugråma siha ni' siña manma cho'gue. Nisisåriu ha' fuetsa, kostumbren chine'gue, yan minalago' para u ma kalamtini este siha.

Lao, ha konne' yu' guatu gi un hinasso na siña ha' pumosipble este siha yanggen guaha fondon salåppe'. Hunggan, salåppe' gof empottånte para u fanma cho'gue este siha. Este, tåddong yan takhilo' na chinanda. Humuyong dångkolo na inabiba para iya Hurao, Inc. yan På'a Taotao Tåno' sa' ma sodda'i fondon salåppe' para u ma na'posipble kantidån prugråma yan aktebedåt.

Lokkue', bai hu nå'i este na bendesion guatu gi iya Gurupon PITI gi iya San Diego. Minaolek suette para este na gurupu ni' ma na'magåhet i inadahen fino' håya para i Mañamoru gi iya San Diego. Biba CHamoru!

Imel Peter R. Onedera giya peteronedera@gmail.com.

GDOE Chamorro Studies Division

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

Chumachalek Hao Pa'go...

“Chumåchalek Hao På’go…”

Michael Lujan Bevacqua

The Marianas Variety

11/16/11

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.

Learn Chamorro Program Launched

Local Family Launches "Learn Chamorro" Program
Janela Buhain Carrera
The Marianas Variety
11/1/11

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.

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.