Wednesday, August 14, 2013
FAMILIA : BALETO
When you hear the name Baleto, think Sumay / Santa Rita.
Baleto will be a mystery for sometime, if not forever. It is not a Spanish name, nor Portuguese (there were some Portuguese who settled on Guam, especially during the whaling days of the 1800s).
There are people with the surname Baleto in the Philippines, though not numerous.
The first Baleto we know about on Guam is Ramón Baleto. We just know his name, not his origins. My guess would be Filipino, since I don't find any other people with that surname in other countries.
He married Feliciana Dueñas, obviously from Guam, though Dueñas is a fairly common Spanish name.
Their son José Dueñas Baleto married Ana Ulloa. Their son Vicente Ulloa Baleto married María Concepción.
Ramón and Feliciana also had a daughter Inés. Inés had been married, but lost her husband. As a widow, she had several children, one of whom, Sebastián by name, married Josefa Martínez and moved to Saipan for a while where his son Remigio, also known as Romeo, remained and started his own family while Sebastián returned to Guam. Remigio's (or Romeo's) wife was Dolores Palacios Torres, daughter of León Lizama Torres and Dolores de la Cruz Palacios.
Though a small family rooted in Sumay, in all the world, the majority of people having Baleto as a surname are Chamorros. If Ramón Baleto was indeed Filipino, his Baleto relatives back home were small in number.
Monday, August 12, 2013
JAPANESE INFLUENCE ON GUAM
Unlike Saipan and Luta, the Japanese ruled over Guam for only two and a half years. But that doesn't mean we had zero Japanese influence except for that brief occupation. Many years before, more than a dozen Japanese permanently settled on Guam, as early as 1900, most of them marrying Chamorro women.
But, even in the late 1800s, Japanese merchants were becoming a huge source of supplies for Chamorros on Guam.
Take, for example, soy sauce. Today, so much Chamorro cooking simply could not be done without it. Yet, prior to the Japanese introduction of soy sauce in our stores through the Japanese merchants, Chamorros knew nothing about soy sauce. We don't even have a Chamorro name for it. We on Guam call it "soy sauce" or ketchåp, probably because American ketchup and Japanese soy sauce were both things poured onto food as a flavor enhancer. In Saipan, where Japanese influence was very ingrained, they call it shoyu, as in Japanese.
Daigo is another Chamorro favorite, but a real oddity because the Japanese don't call it daigo. They call it takuan, and this is also what Chamorros in Luta and Saipan call it, having had a longer time of enculturation with the Japanese. Now it is true that daigo is pickled radish, and the radish is called daikon in Japanese, but daigo, in Japanese, means "great enlightenment." Nothing to do with pickled radish, unless eating daigo somehow makes you see the meaning of life.
We can go on and talk about pickled onions (rakkyo) and sashimi, with its accompanying wasabe and soy dipping sauce, but you get the flavor of what I'm saying. Japanese influence on Guam's Chamorro culture is mainly in the eating department.
There is FAR MORE Japanese influence on Saipan and Luta, and in many other aspects of life.
If Chamorros are hooked on rice, blame JAPAN
Yes, Japan. During Spanish times, rice was grown in limited quantities on Guam as it needs low-lying, swampy terrain. Muddy flats in the south of Guam was where all the rice paddies were; in the north, there were none. Corn was the big staple on Guam for 200 years under the Spanish. Prior to Spanish contact, it is unknown whether the Chamorro population on Guam ate rice on a daily basis. My guess is not. The population on Guam before the Spanish colonization was actually larger, but the land mass was still the same, growing the same amount of rice for a bigger population. Taro, yams and breadfruit were probably more available on a daily basis than rice.
It was the Japanese merchants in the 1900s were brought in a big supply of rice to sell to the Chamorros, and that's how we got hooked on it. The U.S. Navy once limited the importation of Japanese rice, in order to force local farmers to grow more. But the move was so unpopular that some locals started a petition to allow the free marketing of Japanese rice on Guam; a petition which proved to be something else, but that's a different story.
Actually, we have no one to blame but ourselves for being addicted to rice! If we didn't like rice, the stores wouldn't sell it as much as they do.
Wednesday, August 7, 2013
A DIFFERENT KIND OF PROTESTANT
Episcopal Bishop Charles Henry Brent
1862-1929
When the United States took over Guam and the Philippines in 1898, the Episcopal Church in the U.S. took an interest in sending a missionary bishop to the Philippines. Brent was chosen in 1901 for the job. But Brent also had a brief visit to Guam in 1909.
Many Episcopalians had, and still have, an affinity for the Catholic Church on account of their mutual love for liturgy. By the time Brent came to visit Guam, the local Protestant mission, run by American Protestants of a more evangelical view, was slowing down and the American missionary organization that funded the Guam mission was looking for a new church body to assume responsibility for Guam.
It was hoped that Brent would, upon visiting Guam, urge his own Episcopal Church to take over the Guam Protestant mission.
Brent, however, took the opposite view. He said that the Chamorros of Guam were already Christians and didn't need a Protestant mission.
Brent was no complete fan of the type of Hispanic Catholicism he saw in both the Philippines and Guam. His view was that the Philippine revolt against Spain was due in large part to the political and economic power of the Spanish friars, and to the moral corruption found among a good number of them.
But, even in the Philippines, he concentrated his missionary efforts among the remote communities that had not become Christian of any sort. He might want Catholics in these islands to come closer to his idea of right Christian practice, but he didn't want to steal sheep from the Catholic Church.
Things were not exactly the same on Guam as they were in the Philippines. Here, the Church never owned large plantations reaping good income for the missionaries. Some of the Recollect missionaries in the Marianas had a bad reputation among the American military officers, but they were replaced by Capuchin missionaries who had a better image with the government.
Guam also had one Chamorro priest - the first - Monsignor Jose Palomo. Brent happened to be on Guam right when Palomo celebrated his Golden Jubilee of ordination. Brent met Palomo and, as did almost everyone who met Palomo, was won over by his gentle charm.
Brent wrote, "May he (Palomo) live to celebrate among his devoted flock a diamond jubilee; and the best wish that I could offer for the well being of the church which he represents, is that from the Chamorro people there should be raised up other priests such as he in piety, uprightness and benevolence, to hold the ecclesiastical oversight of Guam." (Guam Newsletter, December 23, 1909, p. 3)
Clearly, Brent did not want to replace the Catholic Church but rather to see the Catholic Church on Guam ruled by a native hierarchy. His wish came true in 1970 with the consecration of Bishop Felixberto Camacho Flores.
Tuesday, August 6, 2013
FATOIGUE YO' MÅGI
A Chamorro hymn to the Sacred Heart that isn't very well known all over the island or by the younger generations. But I recorded this in Inalåhan, where it is still sung.
According to Påle' Roman, who more than likely wrote the Chamorro version, the original is by Haller. I assume he means Michael Haller, a German Catholic priest composer (1840-1915).
Don't be surprised that Påle' Roman may have borrowed music from Haller. Påle' Roman went to a Capuchin seminary (Lecároz) that was well-known in that area of Spain (close to France) for its focus on music, sacred and otherwise.
The words are simple enough. A hymn of love between the Sacred Heart of Jesus and he or she who is devoted to Him. The melody is also simple, but charmingly so.
The hymn starts off with Jesus addressing the person. In verse two, it becomes the person responding to the Lord. In verses 3 and 4, the pronouns are a bit vague but I take them to mean Jesus is inviting the person to become united with His Heart, since the hymn started with the Lord taking the initiative.
Fatoigue yo' mågi - ånte ni mansapet;
fatoigue yo' - gofli'e yo'.
(Come here to me - suffering soul
come to me - love me.)
Estague yo' guine - O Korason Jesus;
hu tuna hao - hu guaiya hao.
(I am here - O Heart of Jesus;
I praise You - I love You.)
Ta hita gefsaga - guine na korason;
an ya-mo yo' - iyo-mo yo'.
(Let us dwell contentedly - in this heart;
if you love Me - I am yours.)
Inigue sagå-mo - ni hu po'luye hao;
mailague yo' - sagåye yo'.
(Here is your place - where I place you;
come to Me - stay with Me.)
NOTES
Fatoigue = the root word is fåtto, "to come, arrive." To "come to" is fatoigue.
Mansapet = the root word is så'pet, to suffer. "Ma såså'pet," meaning "suffering," is shortened to "mansapet," with the stress on "man" to sound like MANsapet. We see the same thing with "ma såsångan," which becomes MANsangan.
Inigue = hardly ever used anymore. "Ini" is the indigenous word for "this," which has been replaced by the Spanish borrowed term "este." We still retain ennague (there) and ayogue (that).
Rev. Michael Haller
Composer
Thursday, August 1, 2013
GUAM INSTITUTE 1930
Nieves Mariano Flores (center, in suit)
Founder and Principal of the Guam Institute
Activities for the Guam Institute during the year 1930 included a meeting of Institute alumni and the senior class. The valedictorian of 1927, Fermin L.G. Bitanga, and the valedictorian of 1929, Raymond Underwood, as well as guests Alfonso Reyes and Luis Untalan, gave pep talks and admonitions to the seniors.
In a more festive vein, Asuncion Blas Haniu directed a Maypole Dance while Pedro Diaz Perez coordinated athletic games.
For graduation that May, Jose S. Perez won the valedictorian's spot that year. Graduating with honors were Helen C. Herrero (salutatorian), Fe Untalan Cristobal and Alfred C. Duenas. In the social function following the ceremonies, Eugenia Underwood and Lovie Elliott directed the music and dancing.
The above names reflect some of the leading families in Guam society before the war. The keynote address at the graduation was rendered by the head of education under the Naval Government, who almost always was the Protestant Navy chaplain. This was always a sore spot with the Spanish friars.
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