Thursday, March 23, 2017

MA SUSEDE UN DIA



Luta. February 13, 1948

A stateside man by the name of Alvarez was in the mood for some fun while stationed on Luta. But he needed a car. Pretending to be on some official mission, he managed to get the keys of the jeep reserved for the use of Luta's teachers. Then the fun began.

He picked up some booze and a young lady, whose name I will omit in the event that she is still alive, or her family comes after me for telling the story!

Off they went of a joy ride. The "joy" was aided by the ample amounts of liquor that now filled and inebriated said driver Alvarez. The Chamorro lady told police later that Alvarez would even let go of the steering wheel at full speed.

Well, as would happen on Luta in 1948, Alvarez suddenly came upon a bull cart. He had no time to react safely. Swerving in order to miss the bull and cart, Alvarez went off the road and into a ditch head first. The front of the jeep was badly damaged, up to the springs behind the front wheels. The jeep was unable to operate after that.

More than that, the young Chamorro lady went flying into the air when the jeep fell into the ditch. She, too, was badly injured when she came down from the air. Alvarez, it seems, was not seriously hurt.

In time, both jeep and young lady were repaired.

Source : Pregonero

Wednesday, March 22, 2017

HA NA' GOS PINITE HAO



To understand this hymn, we need to be familiar with the Seven Sorrows and Joys of Saint Joseph. The story comes to us partly from the Bible and partly from ancient tradition.


SORROW
JOY


1. Joseph is distraught when he finds out that the Virgin he is to marry is pregnant and he knows he is not the father.

1. Joseph rejoices when the Angel tells him that the Virgin has conceived by the power of the Holy Spirit.

2. Joseph is distraught seeing the Child born in such poverty in a cave and stable for animals.

2. Joseph rejoices when he sees the angels sing the praises of the Infant.

3. Joseph is distraught seeing blood flow from the Child at his circumcision.

3. Joseph rejoices when hearing the name of the Child, Jesus, which means "God saves."

4. Joseph is distraught hearing the prophecy of Simeon about the future suffering of the Child.

4. Joseph rejoices when he hears how the Child will save many souls through His suffering.

5. Joseph is distraught having to take the family and flee to Egypt, a foreign land.

5. Joseph rejoices seeing the false idols of Egypt fall and break in pieces before the Child.

6. Joseph is distraught being told to return home, fearing the anger of King Archelaus.

6. Joseph rejoices when he is warned in a dream and settles in Galilee.

7. Joseph is distraught when Jesus is lost in the temple.

7. Joseph rejoices when Jesus is found in the temple.


Now the hymn....





LYRICS

1. Ha na' gos pinite hao i un li'e' na ma potge' i Bithen ginefli'e';
(It pained you truly when you saw the beloved Virgin pregnant;)
lao i ñinangon i anghet nu hågo ånte yan korason-mo ha na' magof :
(but the inspiration to you by the angel made you happy in soul and heart :)

Gef adahe, San Jose, i bidå-ho, på'go yan i oran i finatai-ho.
(Watch over my life, Saint Joseph, now and at the hour of my death.)

2. Si Jose tumåtanges kalan tåta annai numiño Yu'us i Saina-ta;
(Saint Joseph wept like a father when God our Lord became a child;)
lao mina'magof nu i anghet siha yan i man mames na tininan-ñiha.
(but he rejoiced at the angels and their sweet praises.)

3. Nina' kasao si Jose nu i haga' ni ma chuda' gi liyan sagan gå'ga';
(Saint Joseph cried at the blood which spilled in the cave and animal shelter;)
lao an ha sångan Jesus i pachot-ña nina' inekte nu i minagof-ña.
(but when his mouth said Jesus he was filled with joy.)

4. Ti sangånon yuhe i pinadese annai si Jesus påtgon ma ofrese;
(The sorrow was unspeakable when the Child Jesus was offered;)
i asaguå-mo as Santa Maria inadotgåne se'se' yan masia.
(your spouse, the Virgin Mary, was pierced with a knife.)

5. Må'pos hao ma dulalak gi tano'-mo ya ma chiget i såntos korason-mo;
(You fled exiled from your land and your holy heart was crushed;
lao meggai guihe gi man gi Ehipto ha guaiya hamyo yan si Jesukristo.
(but many Egyptians loved you and Christ.)

6. Ma sangåne hao Jose gi maigo'-mo na on ta'lo hao guato gi tano'-mo;
(You were told, Joseph, in your sleep to return to your country;)
i na minagof i humuyong ayo annai man måtto i tres giya hamyo.
(what joy came about there when the three arrived there.)

7. Katna måtai hao Jose, Sainan Yu'us, annai ha' man adingo yan si Jesus;
(You almost died, Joseph, parent of God, when you and Jesus parted;)
Jose Patriatka hame un gagågue; yan si Maria hamyo ham in sague.
(Patriarch Joseph, pray for us; you and Mary, protect us.)


NOTES

Gos. Another form of the word gof.

Ñangon. Discreet communication, such as whispering. Thus it can also mean inspiration, such as privately comes to one person.

Okte. To be filled with.

Yuhe. There.

Adotgan. To pierce.

Masia. Mystery word! Not found in any dictionary I can find.

Chiget. Literally means to be pinched in.

On. Another form of the pronoun un.


ORIGINAL

Påle' Román translated this hymn into Chamorro from the original Basque hymn. The Basques are an ethnic group in north-central Spain (and southwest France) with their own language. Påle' Román was Basque.


The original Basque hymn
"Jose Deunaren atsekabe-atsegiñak"


GRATEFUL THANKS to Lawrence Borja for playing the hymn and for background information.

Tuesday, March 21, 2017

I OTRO NA GÅDAO



In Guam history, there are two Gådaos. And both were chiefs. Of the same village.

One we cannot be entirely sure existed (but that doesn't matter to me), and one we can be completely sure existed.

Even if he did not exist, the first Gådao exists in the history of Guam's legends and stories. The story may not be informational about the life of a historical figure, but the story does give us insight into the way our people thought, what they esteemed and how they composed stories.

The second Gådao is the subject of this post. He was nicknamed on account of the first Gådao, known for his physical strength and size.

Joaquin San Nicolas Diego was, like the first Gådao, a son of Inalåhan and eventually its maga'låhe or "chief." In those days, that was called the village Commissioner. Now, we call them Mayors. In olden times, the villages had maga'låhe. The må'gas låhe, or "Great Man or Son." Well, Kin Diego was truly a great son of Inalåhan, or so the people thought, because he was elected numerous times to serve as Commissioner, a total of 28 years, from 1944 until 1972.

Kin was born in the village on May 11, 1914, according to the Social Security Administration. His father, Romualdo Chargualaf Diego, was himself Commissioner of Inalåhan from 1919 till around 1928. Kin's mother was Dolores Leon Guerrero San Nicolas.



Like Father, Like Son
Kin is on the far right, and his father Romualdo is on the far left
A photo of all the Inalåhan Commissioners, past and current

Before he became a political leader, Kin Diego had been a school teacher. According to the 1940 Census, he had completed 9 years of schooling, the maximum possible for students in Kin's day. A high school, guaranteeing 12 years of education, would not open on Guam until the year 1936 when Kin was already in his 20s and teaching elementary school.

Kin taught at Maxwell School (Sumay), Salisbury School (Sinajaña) and Potts School (Inarajan). He was also a member of the pre-war Guam Militia.

While Gådao was teaching, his wife, Rosa Leon Guerrero Diego, was more involved working for a store as well as running her own businesses.

During the war, food production was a high priority, not only for the Chamorros but also for the Japanese who lived off the work of the local farmers. Kin was a kumicho, or team leader in rice production. The couple were successful in hiding enough food from the Japanese that they were able to feed their children as well as help others without being detected.

One thing Kin was not successful in avoiding was being forced by the Japanese to witness the torture and beating of Father Jesús Dueñas in the San Nicolas home in Inalåhan. Kin was one of the men rounded up by the Japanese and compelled to watch.



Kin "Gådao" Diego at a meeting of Guam and Northern Marianas political leaders in the late 1960s
To the left of Kin is Rota civic leader Melchor Mendiola


LONG TENURE AS COMMISSIONER

After the war, Kin turned his attention to politics and became Commissioner of Inalåhan.  In those early years, with the island just recovering from the war, Kin oversaw the building of a slaughterhouse, laundry and toilet facilities for public use, since these were not available in many private homes.

Gådao oversaw a lot of developments in Inalåhan during the 28 years he spent as Commissioner. During that period, modern schools were built, the Southern Health Center was opened, and the Inarajan Pool was developed as a recreational site.

He pushed to make Inalåhan appreciated for its historic significance. He organized many festivals that brought people down to the village from all over the island.

Then, just as today, Malojloj was part of Inalåhan and Gådao helped in the surveying of land in Malojloj for people interested in moving out of Inalåhan into Malojloj. Government land in Malojloj was made available to new homeowners by lottery system.

Gådao was known for his booming voice, when he needed to project. "He had a built-in microphone," someone said, not needing a manufactured one.

"Everything was the village," one daughter said of her dad while he was Commissioner. He promoted agriculture, worked to get power, water and telephone service to the village, kept up good relations with the U.S. military who lent a hand now and then, especially after typhoons. He encouraged athletic programs for the young and participated in the launching of Lånchon Antigu, a replica village of olden times, which inspired the present Gef Pa'go Village.

"An påkyo guaha na ti in lili'e' i tatan-måme," she said. "When there was a typhoon, there were times we didn't see our father." He was supervising the typhoon shelter or typhoon preparations or the clean-up and restoration work afterwards.

When the cemetery proved to be too small for the growing number of burials, Kin Diego donated his own land to expand the present cemetery for the needs of the community.

Due to his long tenure and the respect he gained from the villagers, Gådao had influence over the way voters in Inalåhan swung. In one election, an island-wide candidate who would not have normally done well in Inalåhan, carried the village on election day because Gådao supported that candidate and campaigned for him.



Kin, Rosa and their 12 children


WHY GÅDAO?

According to older people from Inalåhan, Kin was nicknamed Gådao because, like the legendary chief, he was physically big. Tall, big boned and, as we say in Chamorro, loddo' (big framed). One person remembers how huge his hands were.

But they also remember, as already mentioned, how strong and booming his voice could be.

"Tåya' mås maolek ke guiya yanggen ma nesesita man ma ågang todo i komunidåt para u fan etnon."

"No one was better than him if the whole community was needed to be called to gather together."

And, like the Gådao of old, this more recent Gådao will be remembered and his story recounted many years from now.

He passed away in 1993.


Friday, March 17, 2017

DESERTERS HIDE IN PAGAN AND AGRIGAN

Photo credits : (L) Dave Lotz; (R) Angelo Villagomez

The northern islands in the Northern Marianas have served as convenient hideaways for people for hundreds of years!

As late as 1906, with these islands now under German control, several whaling men trying to escape intolerably harsh conditions on their ship, the Gotama, hid for many months on both Pagan and Agrigan.



It seems that the captain of the Gotama, named James Wing, fancied himself a tough guy, calling himself "Scar Face Jim" and a "Tiger Fighter." Wing was accused even of lacking mercy for sick crew members, dragging one sick teenage crewman out of bed with a rope! Though the ship made $30,000 one season from the whales they caught, the crew members were given $1 each for the entire period they worked. The deserters also claimed that the ship leaked, and that water wet their beds, making even sleep miserable for them. They had had enough.

So when the Gotama stopped at Pagan on April 29, 1906, they planned an escape. One of the deserters, named Gravenport, was taken ashore with Captain Wing, who wanted to deal with the islanders a bit. When he saw the chance, Gravenport ran away and hid in the brush.

Meanwhile, four others, named Halberson, Fowles, McCaffrey and Chambers, swam from the Gotama while Wing was on shore and also hid in the brush. They all waited till the Gotama sailed away. Then they came out and met the islanders.

The islanders, at the time, were both Chamorros and Carolinians, making a living mainly from copra, the dried meat of the coconut, which was then in demand. The five deserters were welcomed by the islanders, who were gracious and hospitable, according to the five. The five men got to working alongside the islanders in all aspects of island life. By the time their clothes had worn out (they had only the clothes they wore when they jumped ship), the five Caucasians were down to loin cloths, like some of the islanders!

When a Japanese schooner came by, the five decided to hitch a ride up to Agrigan, where they continued to live side-by-side with the people living up there. When the schooner came by again, with Japan as its destination, the five deserters left the Marianas for good. From Japan, they returned to San Francisco, California (one actually got off at and remained in Honolulu when the ship made a stop there).



A San Francisco newspaper announces the arrival of the Gotama, under Captain Wing, after a voyage of 29 days from the Okhotsk Sea (Russia, near Japan) in 1906

The really interesting question is : for nine months, these bachelor whaling men lived in Pagan and Agrigan, among Chamorro and Carolinian islanders.

Are there any Chamorros and Carolinians who are descendants of Gravenport, Halberson, Fowles, McCaffrey and Chambers?

Thursday, March 16, 2017

MA ÅCHO' I BÅS


Local dignitaries greet a Japan Air Lines flight to Guam in the early days of tourism
Early 1970s


It isn't a nice anecdote, but it did happened, so am told. And it shows just how hard feelings still were just 30 years after the start of World War II on Guam.

Even the unpleasant truths should not be lost, for they are part of the story of our human experiences, good and bad.

I was speaking on the phone with a woman in her 70s who remembers when the Japanese tour buses started going down South on Guam, touring the island.

"Kao un hongge, Påle', na ma åcho' i bås nai man ma u'udai i Chapanis tourists?"

"Would you believe, Father, that they threw rocks at the Japanese tour bus?"

Mind you, this lady is from the village where it happened, and she saw it.

It wasn't as if the whole village came out in organized fashion to throw rocks. People, perhaps younger guys, randomly threw rocks. If people too young to have even been born before the war did it, it shows how the war stories being told at the kitchen table by the elders affected the younger ones.

The lady told me how the Japanese would confiscate the food of families, or rough up a few villagers, just to intimidate them. Of course, worse things happened (rape, severe beatings and death) but the lady didn't even get into that.

"Nuebo na un chagi humungok este, Påle'?"

"Is this new for you hearing this, Father?"

I told her that I had never heard of Chamorro villagers throwing rocks at Japanese tour buses in the early 70s when tourism went into high gear on Guam.

I am glad we're beyond that now.

Wednesday, March 15, 2017

LOST SURNAMES : WATKINS




Many Anglo-Americans came to Guam in the 1800s, on whaling ships and on other business, as well. Many of them stayed and married Chamorro women. One of them was named Watkins.

The name was spelled in a variety of ways by the Spaniards : Warquin, Walkins, Varquin and a few others.

In an 1831 document (a list of foreigners living in the Marianas), the name Guillermo (William) Watkins appears.

He is listed as being English, having resided on Guam for 7 years. Thus, he would have arrived around 1824. He is married with 2 children, but his wife is not mentioned. He could have had more children after this list was composed.

So, until we find more documents, we cannot say much about the connection of the people named Watkins later in the century and William; whether they are children or grandchildren of William Watkins.

For example, take Juan Pangelinan Watkins. He is listed as being 56 years old in 1897. That would mean he was born around 1841. Knowing how notoriously bad people were in stating their age back then, he could have been older or younger and, in either case, Juan could very well be a son or a grandson of the original Mr. Watkins. In any case, Juan himself did not have any children.

There was also a Benedicto V. Watkins from Guam who ended up in a New Mexico prison in 1910! According to the 1910 New Mexico census, he was 42 years old in 1910, so born around 1868, so more than likely a grandson of William. He left Guam around 1883 and was a cook on merchant ships (till he got arrested!). Apparently he, too, had no children.

Then we are left with women named Watkins, who marry, and thus the Watkins name disappears in time.

There was a Rosa Watkins, daughter of Dolores Watkins. She married Miguel Camacho Quintanilla.

And then there was Rita Aguon Watkins, who married Calistro Torres Taitano. Their granddaughter was Rita Mateo Taitano, who became Sister Roberta of the Mercy Sisters.



Sister Roberta was the granddaughter of Rita Aguon Watkins and a descendant of the British settler William Watkins



The Sister Roberta Center at Mercy Heights Nursery is named after her

Tuesday, March 14, 2017

HINENGGEN I MAN ÅMKO'



Manuel Ibasco Guerrero and his wife, the former Maria Feja

Fa' amigu-mo i besinu-mo, sa' siña na hihot-ña i besino ke ni familiå-mo.

Make friends with your neighbor, because it may be that the neighbor is closer than your family.



When in a jam, we call on family.

But the wisdom of the older people reminded us that, if the house is on fire, and our nearest relative is two miles away, the neighbor takes precedence over family! Suppose we are away from the house when the fire breaks out? The neighbor can see the smoke quicker than our relative living two miles away.

As we are taking things out of the house to save them from burning, or as we are filling buckets of water to put out a small fire, the neighbor can lend a hand quicker than our relative two miles away.

Thus the saying : Make friends with your neighbors, for at times they are closer than the family.


I SAW IT IN ACTION


Manuel Guerrero and his son Vicente, better known as Benny

It must have been the morning of March 9 or just a few days later in 1969. I was just about to turn 7 years old. It was unusual, if not entirely rare, for us to have a visitor at the crack of dawn. But that morning we did.

I remember waking up hearing an unusual voice, and my grandmother and aunties talking in an unusual way, much more than usual.

At the kitchen table was our neighbor, Manuel Guerrero. He was sitting at the head of the table, with his back to the kitchen door which lead across to his house. The sun was just peeking through the purple skies. One still needed the kitchen lights on to see. He had a cup of coffee in his hands which one of the older ladies served him. I am sure they offered him something to eat, but he wasn't eating and you'll understand why in a minute.

Tears were not flowing but his eyes were watery. He spoke gently, and to no one in particular, as if addressing all the three old ladies attending to him; my grandmother and her two spinster sisters. They were all speaking in Chamorro, so I didn't understand a word, but I knew that something bad must've happened, and he was at my house seeking comfort. And comfort was what the old ladies gave him.

I think I remember seeing one of the old ladies put her arms on his shoulders, while standing next to him seated at the table, but I could be wrong. I didn't understand their words, but the sympathy in their voices was undeniable, whatever the language. Eventually, he got up and went back home, but I think he felt a little better.

I was told soon after in English by either my grandma or her sister that his son Benny was just killed in Vietnam. He was only 19 years old.

Army records say that Benny was killed on March 8, 1969. Depending on what time of day that happened, Manuel Guerrero could have been informed as early as March 9 but maybe later. I don't know how he first heard, whether by phone call, telegram or home visit by someone in the military.

Manuel's wife, by the way, was already deceased, having passed away just the year before. So Manuel lost his wife and son within a year's time. They later named a street in Sinajaña after Benny, the street passing in front of Manuel's house and, oddly enough, over the lot that used to be our house.



Cpl Vicente (Benny) Feja Guerrero
1949-1969


The families in our neighborhood were friendly neighbors. All the kids on the same street played together and got in trouble together. Our neighbors would call on grandma or the aunties if we ever got hurt during games. Some of the older ladies in the neighborhood were closer to my grandma and aunties in that they visited more often or sent food over more often (and received as well). We were related to some of them, too. My grandma, who ran a post office, hired some of them and they drove my grandma, who couldn't drive. And am sure a lot more went on between my grandma and aunties and the neighbors than I, at that young age, could notice.

But this story of Manuel coming over to a house of old ladies for a cup of coffee and comfort when he found out his son was killed during military duty made an impression on me in many ways.

It certainly does illustrate the truth of the saying that our neighbors are sometimes able to help us more quickly than family because they live right next door to us, while relatives could be living farther away.


* Thanks to Manuel's daughter Annie for the pictures.

Monday, March 13, 2017

SINANGAN I MAN ÅMKO'



Maolek-ña un echong na bareta ke un taotao ni malåte' båba.

(Better a crooked crossbar than someone smart in bad things.)


A bareta (barreta in Spanish) is a crowbar, or a metal rod.

Its usefulness lies in its being straight. A crooked or bent one is less useful.

Yet even that is better than someone who is smart in doing evil things.

Perhaps someone is like a bent crowbar. Defective in some sense. Not someone you want to entrust with a job.

But he or she is better than the intelligent one who uses that intelligence to do evil.

Friday, March 10, 2017

ESKABECHE


Chamorro Eskabeche

I must admit that, when I was a kid, eskabeche was not one of my favorites and I think most kids feel the same. But, as I grew older, I began to appreciate it more, especially for the veggies.

Chamorro Eskabeche is made from ingredients that can be found locally. Our mañaina were making it long before Payless was opened after World War II.

But some of the ingredients, such as the biringhenas (eggplant) and friholes (beans) and even the repoyo (cabbage) had been brought to Guam by the outside settlers, either from Mexico or the Philippines or both. Thus they all have foreign names and eskabeche, as well, is a foreign name.


THE ORIGINAL ESCABECHE

Escabeche started in the Mediterranean countries of Europe where they cooked the protein (fish, fowl, pork and even rabbit) in some acid, usually vinegar, and saffron, which gives it the yellow color.

Spaniards brought this recipe wherever they went, but ingredients had to change, depending on the resources of the country.

Apparently, the Moors who ruled over most of Spain from the year 711AD, gradually beaten back by the Spaniards until 1492, brought the recipe to the Spaniards. The original name was al-sikbaj, which morphed into escabeche when said by Spaniards.


VINEGAR

Wherever the escabeche recipe changed, one thing stayed the same : there was always some vinegar included in the recipe.

In fact, in Spain, one can get a kind of escabeche in a jar, made up entirely of pickled vegetables. Below is an American brand of vegetable escabeche .




And here are examples of escabeche in other countries :




There are many Chamorro recipe resources on the internet. Here's one that cooks eskabeche in a somewhat different way :

http://www.annieschamorrokitchen.com/escabeche/

Enjoy! Especially for Lent!

KÅNTAN GUMA'YU'US : ASAINA TI HU TUNGO'



I wish I knew who was the composer. I heard it was originally sung in Tinian. But the San Dimas Voices in Faith choir (Malesso') recorded it and made it known more widely.





LYRICS

ASAINA TI HU TUNGO'

Asaina ti hu tungo', 
håfa bai hu sångan.
Lao hågu ha' solo, solo para guåhu.
Gaige hao gi sanhalom-hu,
Magof yu' bai tungo'
Na patgon-mu yu',  unu gi patgon Yu'us.

Ya bai onra håo,  Yu'us bai onra håo.
Ya bai adora håo, todu i tiempo.
Ya bai onra håo,  Yu'us bai onra håo.
Ya bai adora håo,  para taihinekkok.

English :

Lord I do not know,
what to say.
But you alone, you alone are for me.
You are within me,
I am happy to know
that I am your child, a child of God.

And I will honor you, God, I will honor you.
And I will adore you, at all times.
And I will honor you, God, I will honor you,
And I will adore you, forever.

Thursday, March 9, 2017

CHAMORRO PUBLIC SERVICE ANNOUNCEMENT



An announcement, in Chamorro, dated October 15, 1914. The American government had been in full swing on Guam for just about 15 years.

Let me first write it in more recognizable Chamorro for today's readers (knowing that my orthography differs from the "official") with an English translation underneath each Chamorro line.


ABISO
(Notice)

15 de Oktubre de 1914
(15th of October of 1914)

Ma yåyama ta'lo atension sobre i ora ni ha fiha si Maga'låhe para u arekla siha i asunto.
(Attention is called again concerning the hour established by the Governor for the settlement of matters.)

Achuka ha' i ora desde a las ocho asta a las nuebe gi ega'an monhåyan ha fiha si Maga'låhe
(Although the Governor has already fixed the hours 8 o'clock to 9 o'clock in the morning)

para u fan ali'e' yan u ekkungok i taotao tåno' yan i palo ni mañåsaga guine na isla,
(to meet and to listen to the native people and the others living on this island,)

si Maga'låhe malago' na u ma komprende klåramente na yagin este na ora ti konbeniente
(the Governor wants it to be understood clearly that if this hour is not convenient)

para ayo siha na taotao i man gai asunto yan guiya, siha siña ha li'e' si Maga'låhe
(for those people having matters with him, they can see the Governor)

gi ofisinå-ña masea ha' håf na ora desde a las siette gi ega'an asta a las singko gi pupuenge
(at his office whatever hour from 7 o'clock in the morning till 5 o'clock in the evening)

sin u ha fiha i tiempo yagin presiso i asunton-ñiha.
(without setting the time if their matters are important.)

Yagin ti presiso i asunton-ñiha, ha desesea na u ma sangåne gue' kon tiempo
(If their matters are not urgent, he wishes that he be told promptly)

para mungnga ma interumpe yagin ha tutuhon umekkungok.
(so that he not be interrupted if he has begun listening.)

Si Maga'låhe está dispuesto na u arekla para u ha ali'e' yan masea håye na taotao,
(The Governor is open to arranging to meet with whomever,)

prinsipåtmente i pepble yan i nesesitao, lao malago' gue' na todo asunto
(principally the poor and needy, but he wishes that all matters)

u ma arekla gi ofisinå-ña gi Palåsyo.
(be handled at his office in the Palace.)

Here's the audio if you so desire it.


video




SOME LANGUAGE NOTES

Yåma. To call, as in to call one's attention. But Påle' Román says it can also mean to straighten, as in to straighten one's arm by stretching it out. It comes from the Spanish llamar, "to call."

In the announcement, it is spelled with a double L (LL) because, in Spanish, LL sounds like Y. But, in Chamorro, there is no Y sound as in yellow or yard. Our Chamorro Y is like a DZ. Yigo and Yoña.

Other examples are Quintanilla, which is a Spanish name. And, sometimes, when the Spaniards spelled the Chamorro DZ sound, they used LL as in Acfalle and Tajalle.

Sobre. "Concerning, about." Borrowed from Spanish. Rarely heard now.

Fiha. "To fix, set, establish." From Spanish fijar, meaning the same. An indigenous equivalent would be po'lo, which can also mean "to establish."

Maga'låhe. I was glad to see this because, although I knew already that this was a title for the Spanish Governor, borrowed from the pre-colonial chiefs, I was always puzzled by the second title of Gobietno. Gobietno is taken from the Spanish gobierno, which means government, not governor. I'll have more to say about that in another post some day.

Asta. From the Spanish hasta, meaning "until." Many Chamorros today have changed it to esta, but older speakers would say asta. Don't forget that the H is silent (unsaid) in Spanish.

Taotao tåno'. Literally "people of the land." This shows that this phrase was in use back then already for "native."

Klåramente. Spanish for "clearly."

Yagin. An older form of the word yanggen.

Ofisina. Most people today use the English rather than the Spanish oficina. They say ofis.

Pupuenge. I note this because I have been told by others that pupuenge cannot start before 6PM, but here in this notice 5PM is already pupuenge.

Interumpe. The Spanish word "interrupt" is interrumpir and is conjugated in the 3rd person singular interrumpe; in Chamorro, interumpe.

Está dispuesto. This has to be the sentence meant in the notice. If we say that it is the Chamorro word esta, meaning "already," then the phrase makes no sense. "Already disposed" or "already willing" and if that were the case then it would be followed by "para u ma arekla." I believe the writer used the Spanish phrase "está dispuesto" or "is disposed" or "is willing."

Nesesitao. From the Spanish necesitado, or needy (necessitated). Rarely heard now. In Chamorro, we drop the D in Spanish words ending in -ado. Arreglado (put in order) becomes areklao; casado (married) becomes kasao; afamado (famed) becomes afamao.




Tuesday, March 7, 2017

AN MÅTTO I BISITA



Esta guåot para un gatcha'
esta potta para un hålom
esta bångko para un fatå'chong
esta chupa yan mamå'on.


There are stairs for you to step on,
there is a door for you to enter,
there is a bench for you to sit on,
there is tobacco and betel nut and fixings.



So many blog viewers tell me that they wish they could HEAR the words being said so that they can learn how to pronounce them. Let it be said that I try to provide a full-service blog and I will now add a video with audio so you can hear the words. Just click the video right below here.

video


The early Europeans who saw our ancestors in their culture and personality before Westernization said that they were a lyrical people. They sang, composed poems and debated. This trait carried on into Spanish times, though our ancestors began to adopt outside tunes and melodies. "The Chamorros," one writer said in the 1800s, "sing when they wake up and sing as they go to sleep."

This little verse was said by some when greeting the parents of a young man when they came to speak to the parents of his love interest with a view to inquiring about marriage.

But I suppose it could be used to welcome anyone, because offering mamå'on (betel nut and all the accompanying condiments) was made to anyone, not just the groom's party. Before World War II, at rosary for the deceased, it was mamå'on that was most passed around to those attending. The most that would be served in addition to mamå'on was some sort of bread or rolls. Very light indeed, compared to the huge meals often served in modern times.

In many Austronesian cultures, not to offer mamå'on to guests and visitors was a huge social failure.

The words are telling, giving us clues about life back then.

There are stairs. There are stairs because every house in the Marianas in the old days was raised. The few wealthier people had homes of mampostería (mortar and lime) but, still, the ground floor was a bodega (basement) and there were solid steps leading up to the first floor. This was to keep out animals and muddy water in case of floods.

Most people had more modest homes of wood or thatching. These would be raised on top of pillars (haligi). So steps or stairs would be needed to enter the home.

The guest is offered a bench, not a chair. Chairs were perhaps more fancy and benches easier to make.

Chupa, by the way, meant "tobacco." People now think of cigarettes, but there is a word specific to cigarettes, and that is sigariyo, from the Spanish cigarrillo ("little cigar"). The word for cigar is chigålo, from the Spanish cigarro. Of course, all those are forms of smoking tobacco. But the tobacco, when used with betel nut, was chewed.

Tobacco was not grown in the Marianas before the Spaniards came, but, when they introduced it to the Chamorros to grow, the Chamorros went wild for it, especially the women (according to the accounts). European visitors remarks how the women always had a cigar in their mouths.

Chupa most likely comes from the Spanish word chupar, which means "to suck, lick, absorb" and several other things. Well, one does suck on a cigar to inhale.


CHUPA

Friday, March 3, 2017

INAYUDA NI MA BENDISE NA LÅÑA



Candy Taman shares with me how blessed oil helped him with his back pain, as well as his wife's body aches.

This level of Chamorro fluency is fast disappearing. It is effortless, it uses expressions revealing a Chamorro way of looking at things, best learned from interaction with native speakers rather than books, and it does not try to avoid words borrowed from Spanish nor even English.

The English is already there in the video, but I will post several language notes at the bottom of this post.





SOME LANGUAGE NOTES


Inipos. From upos, which means "to pass ahead of" or "beyond." When someone has gone over the limit, or a standard, or normalcy, then he or she is inipos. Candy means that his faith in the Holy Spirit is beyond ordinary faith. It's an expression indicating force or intensity.

Fabula. Pronounced FA - bula. From the Spanish word for "made up story, fable, myth."

Nos pot. Meaning "not because of, not on account of, not so that, not due to." It comes from the Spanish "no es por," meaning "not because of."

Dios te libre. Literally, in Spanish, it means "God free/save you," but Chamorros say it as an expression of surprise, amazement, concern.

Thursday, March 2, 2017

I CHALÅN-TA


Private 1st Class Lucas Herrera Rodriguez

Different villages name their streets for different reasons. In Hågat (Agat), many streets are named are young men of the village who died in the US military while serving in Vietnam.

Guam had a high rate of casualties in Vietnam. A total of 70 men from Guam died in Vietnam, more than Alaska's 57. Hawaii lost 276 of its men to the battle fields of Vietnam, but when you consider that Hawaii's population in 1968 was close to 800,000 compared to Guam's 80,000 you can see how much those 70 Guam deaths were felt here.

We must also remember that these were the days of the draft. If your number came up, you went to war.

Lucas Herrera Rodriguez was one such young man. He was born in 1949 and grew up in the village of Hågat. At the age of 19, he was sent to Vietnam, beginning his tour in August of 1968. He lived less than 2 more months. He was killed on October 8 of the same year by artillery, rocket or mortar in Hau Nghia Province. They were able to recover his body.

How sad to think of a 19-year-old, with his whole future ahead of him, cut down in less than two months, fighting in Vietnam. He could have married and had children, and experience the love and fulfillment of family life. He could have excelled in whatever career or profession he may have eventually had. Had he lived, he would only be 68 years old! Instead, he made the ultimate sacrifice and gave up his life. May God give him eternal life!

It is good that we honor these fallen men and not forget why many of our streets are named after them.



Tuesday, February 28, 2017

KÅNTA : TILIFON



One of my favorite Saipan singers. Such a soothing, male voice from Alfred Saures, who wrote this song.





TILIFON

Kumåti i tilifon uno, dos, tres, kuåttro biåhe.
(The phone rang one, two, three, four times.)

Humallom yo' na taigue hao sa' tåya' man oppe.
(I figured you were gone because no one answered.)

Hu kana' hulo' i tilifon ya tumekkon yo' sen triste.
(I hung up the phone and bowed my head very sadly.)

Ai sa' tuhu påpa' i lago'-ho.
(Oh, my tears flowed down.)



Mantiene i dos påtman kanai-ho nene åntes de un hånao.
(Take hold of both palms of my hand, baby, before you go.)

Hagas mohon un sångan ti bai hu ågang hao guato.
(If only you said something before I wouldn't have called there to you.)

Ai sa' un diroga nene i kontråta.
(Oh, you changed the plan, baby.)

Ai sa' tuhu påpa' i lago'-ho.
(Oh, my tears flowed down.)



Håfa yo' bai cho'gue nene an ti ya-mo yo'?
(What shall I do, baby, if you don't like me?)

Po'lo diahlo ya bai hu sungon i piniti-ho.
(Let me just the same suffer my pain.)

Sa' i piniti-ho nene ti bai maleffa.
(Because I won't forget, baby, my pain.)

Ai sa' tuhu påpa' i lago'-ho.
(Oh, my tears flowed down.)


SOME LANGUAGE NOTES


Kumåti. Really means "to cry out," and dilingding is "to ring." But, when switching to English, it sounds awkward to say that the phone "cried out." In Chamorro, one can also make the car cry out, as in "Hu na' kåti i karetå-ho," "I made my car cry out," meaning "I honked the horn."

Hallom. Is different from hålom. Hålom is "to enter." Hallom is "to perceive, to figure out, to suspect, to intuit."

Hagas mohon. A beautiful construction. Hagas means "in the past," and mohon means "if only." So hagas mohon means "if only in the past."

Diroga. "To cast aside, make void, change, nullify, cancel." We got it from the Spanish who got it from the Latin which is the root for the English word derogate, "to reduce, lessen, deviate from, depart from" and so on.

Kontråta. Sounds like the English word "contract" and both words are from the same root. Kontråta is a contract, or agreement, or understanding or a plan. In romance, it means the understanding the two lovers had about sharing a future together.

Diahlo. One of those almost untranslated expressionss. It sends the message "No thanks," or "Just the same" or maybe even the kind of "Whatever!" when said in sad resignation.