About the Author

Don Muna is most known for his role as Vicente Flores in the Muna Bros. directorial debut, Shiro's Head. Don has over a decade of professional experience in multi-media production, including song writing, music production, cinematography, and video editing. And just like his big brother Kel, Don is also an independent producer, writer and director, but above all considers himself to be a true advocate of the arts.

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There Are 27 Responses So Far. »

1. 

   Comment by Jayton Okada on 8 December 2008:

   I can’t say it any better than that, lina’la, guinaiya, onra yan respetu…

   But, I honestly can’t define what Chamorro means to me exactly. It’s hard for me. I don’t speak the language. I don’t understand the true traditions. Sure, I cook a few dishes, but not the antigu kinds. Most of the traditions, symbols, art, etc are borrowed from other nations and civilizations.

   Our religious traditions have all but disappeared because of Spanish colonizations.
   Our art is borrowed from other cultures.
   Our language is diluted as much as our blood.
   Kelaguen is a dish served worldwide, it’s the national dish of Peru (where it’s called ceviche)!

   That’s the plight of those who consider themselves Chamorro it seems. Look at the man who stood up at the Q and A session at Shiro’s Premiere who talked about Guam’s self-identity and how the younger generations self-identity is more so Jamaican/Carribean.
   Even more so, the cultural dance groups get critcized by other islands in the Pacific, namely Polynesians, because yet again it’s borrowed from Polynesian dancing.
   There are many other examples to go on about.

   I honestly can’t define what Chamorro is to me other than showing respect, honor, hospitality, and graciousness towards others, and spreading love and kindness to others, and loving our island and all the people who live here.
2. 

   Comment by Charissalynn on 8 December 2008:

   Food for Thought, A quote from Celia Perez’s “Signs of Being- A Chamoru Spiritual Journey” fitting to the topic and responses to the question of Chamoru authenticity.

   ” I always come back to the idea of cultural survival. We are here. We are now. But what is it that brought us, as a people , to this point? Despite years of governance by colonial powers, our language and our ways perservere. We are not pickled, preserved and frozen in time. We are not measurable or validated by blood quantum, ethnic breakdown, physical characteristics of DNA. We are vital and vitalized by our tenancity and joined inner strength.” – Storyboard 5
3. 

   Comment by Jeremy Borja on 9 December 2008:

   Who are we kidding, Don? The culture is gone with our grandparents. Because of outside influence–occupation, discovery, colonization, etc.,–and because of the island’s tolerance of others, we’ve lost our language, all ties with old, and are just Americans of another color. We dress, eat, talk, type, make movies, think, learn and live American. There are no more Chamoru people. Sure, the University may put on Chamoru language skits, sure, there are a “few” people who speak it–but keep it to themselves–and okay, so some kids like to sway to Chamoru music and wear grass skirts but that is the extent of the Chamoru language/culture. Guam is not a haven for the Chamoru people. It is a “melted” pot of other islanders, military servicemen, Filipino and English-as-a-first-language-local-people. Once the last of our Chamoru parents are gone, there will be no Chamoru speakers, thinkers and lovers. We will do everything in English, dress American, fight Brazilian and listen to hip-hop for all time. Although we are under the impression that we have the culture in our blood, let’s be serious. The “Malafunkshun-talk” made so popular by our generation, will be the limit of our imagination, where we have accents and not language. I am ashamed of our generation… I know that “Chamoru” died with us.
4. 

   Comment by Charissa on 9 December 2008:

   Just surfed in again . . .taking a break from work stuff and just could not resist to respond to another post. Geez. Responding to . . .

   “The culture is gone with our grandparents. Because of outside influence–occupation, discovery, colonization, etc.,–and because of the island’s tolerance of others, we’ve lost our language, all ties with old, and are just Americans of another color.”

   “I am ashamed of our generation… I know that “Chamoru” died with us.”

   While, I am not surprised by this view(its apparently a prevalent one)I must say in my best engrilish, I think its a dangerous and tragic way of thinking. Jeremy speaks in the past tense and from a defeatist point of view. He apparently takes a passive approach to the issue of “cultural” perpetuation and perserverance.
   My argument:
   First,we tend to view “culture” as a prescribed or prearranged set of rituals & mores or ways of life- something stagnant, meant to be passed down, upkept but unchanged. Yet, the history of human-kind and the courses of nature show us otherwise. Culture is lived. It is dynamic. It is interactive (the same is true for language) Why? Because unless you live isolated in the far corners of antartica, “you” are alive, dynamic and interactive. Even then, your life ways are subject to the changes in your natural environment. We can not escape mother nature. The difference to ponder, is the organic changes that stem from nature and the imposed changes that stem from the quest for human dominance (colonialism). But, even so, their is always human resiliency, evident in the fact that despite hundreds of years of colonial imposition, we dare still call ourselves Chamoru and contemplate what it means to . . . be. And to that, I say, Chamoru is a state of mind.
   On culture again:
   Culture is the here and now as much as it is the passed down traditions and values of our grandparents. Culture is created. It is social. Culture is a “collective” state of mind. If you contemplate for a good minute these alternative defintions of culture, then you might realize that “we” are the starting and ending point of our . . . culture. We are active participants and not bystanders at the parade of our cultural demise. However, we may very well choose to be those bystanders-which is that tragic & prevalent stance taken by many.
   In reference to the state of the Chamoru language:
   Like culture, language is a living thing, it is dynamic and interactive. It is passed down and upheld and yes, changing. Contrary to popular thought, our foremothers and forefathers adapting our native tongue to the influences of others ensured the survival of our language . . . even if in “bonnie” form. And, because we are conscious thinking beings, we can dig through and debunk the colonial influences in our native language and restore original “chamoru” thought. (e.g., Aniti will again mean spirit and not devil as the spanish tongue imposed) Its survival depends on us. It is not dead yet.
   Almost finally, tolerance did not lead or shall i say will not lead to the demise of our culture, our language, our . . . selves. The core principle of nature is diversity, and we are not apart from nature. Therefore, there is diversity in humanity . . . and unity in diversity.
   Intollerance on the other hand, is the very substance that threatens human diversity, unity and “cultural” survival. Finally, change your mind and you can change the world. There is always action in inaction. Corny, but true.
5. 

   Comment by Selina on 18 December 2008:

   All I know is that it’s much more than just slamming the stickers all over my vehicle, having Bud (beer) products at my parties, and speaking Chamoru.

   We all have our interpretations, and that’s beautiful to me! I love that people aren’t indifferent about this and that there is actually a debate on what being Chamoru means.

   My ultimate opinion of what it means to me is my desire to perpetuate the inafa’maolek spirit. It doesn’t matter where I am in this world; as long as I practice being there for others and reciprocating generosity, I believe that that’s what makes me culturally Chamoru.

   Plenty other cultures out there are more parallel with the “to each his own” practice. A lot of Chamorus have been raised with knowing to NEVER wait to be asked for a favor and to offer help when we see that there’s a need. That, my friends, is what being Chamoru means to me.
6. 

   Comment by Matuah on 5 January 2009:

   Alohafa haCHaMAOri na magof HAO sa hita metgot na TAOTAO.
   Don’t despair folks we survived 400 years of colonization, occupation and wars. Today our language exist with many influences that helped us adapt to the changes and our foods much the same. Our songs and dances not quit original but non the less its ours. We Cha-Cha island style and that is unique. We “HAKA” atan baba style and that is unique. We sign the shaka with our right hand so the looker can distinguish the “C” for chelu and that is unique. And the line for Guam food at PIFA is much longer than the competition vendors and that says alot about us. Yes I am a proud HACHAMOARI from the HA’ANII Islands of Guaham. Where only the LATTE can be found and that is definately UNIQUE.

   Akii,

   Matuah
7. 

   Comment by Peter J. Santos a.k.a. Chamoruboy on 13 January 2009:

   Wow, lots of great expression about the Chamoru culture. I guess there is a lot of confusion of what a “culture” is. I am lucky being brought up speaking Chamoru and observing Chamoru cultural values, custom and traditions in all manners including food preparation. I don’t have an identity crisis when it comes to being Chamoru. I am confident and secure in my Chamoru identity.

   How can I say this after all the posts that claim that Chamoru culture has been erased by outside influences? This is because the true meaning of culture is that culture is alive and evolves and it is present just by virtue of being a collection of traditions, values, and customs that is common among any group.

   It does not matter that practices or items were not originally created on Guam. Every other culture in the world has evolved and borrowed from other cultures. Italians did not always have pasta and tomatoe sauce. Many practices or food items are common across cultures in Asia. Rice for instance. Incidentally rice was cultivated on Guam pre-european contact.

   We do have things about our culture that is unique, but a culture is not anything less because all of its features and attributes are not original or unique. You will never find that in any culture. Well maybe if you count those tribes deep in the Amazon jungle who have extremely limited contact with other cultures.

   If you look at all the major cultures in the world, some have histories that go back thousands of years, but many of their practices or food items can be traced back to only 500 or 800 years ago. Does that mean that their “culture” no longer exists? Of course not, so why doesn’t the same logic apply to the Chamoru culture?

   As for the language, Chamoru grammar is distinct and although we have borrowed some vocabulary from other languages, our grammar is uniquely our own.

   I have hope that our culture will survive, but I am afraid that it is evolving too fast.
8. 

   Comment by Kel Muna on 13 January 2009:

   Solid logical points, Peter. I agree. I also think the reason why there are so many Chamorros that fear our culture is being diluted or is changing too fast is the fact that there really wasn’t that many of us to begin with…so what more in a few decades? Because our numbers are so small, it causes a sense of urgency in some Chamorros (brought upon by globalization in recent years/military/western influences), to try and at least slow the change down a bit and preserve what we have left.

   At least in countries like Italy whose population of native countrymen dwarfs that of Guam, they still have places like Sicily and Florence that don’t want much to do with outside influences. In other words, they still have a substantial amount of people and land still preserving the “old country” and “old ways” unlike Guam whose square miles of land is extremely smaller and is free commercial game to whoever has the money to develop whatever it is wherever they want (or so it seems).

   For example, Talafofo Falls isn’t local anymore. All of Tumon isn’t local anymore. Northern and Southern points are spoken for by the military. Huge chunks of land most recently in Pago Bay are being developed into condos/townhomes. So, it’s no surprise that a lot of Chamorros are feeling threatened as they are seeing these rapid, internationally commerce-driven changes happen right in front of their eyes on a day-to-day basis, as if they had no say in the matter.
9. 

   Comment by Jayton Okada on 13 January 2009:

   True Peter, and good supporting points Kel.
   I like your viewpoint Peter.
   But our ancient traditions are dwindling as our modern Chamorro culture continues to evolve into something else.
   But as discussed here in these comments, culture is what you make it.

   Guam is a diverse place and our cultures blend and amalgamate over time and they have already.

   I had a converstaion with Ryan of Matala about the perspective of ‘culture’… looking at it from an artistic and musical view.
   We rarely see original Chamorro speaking artist singing about Chamorro and Guamanian issues.
   Browsing MySpace and sometimes looking at the local section at Haven/Disc Outlet/ and even the cds and cassettes sold at the mom and pop stores and at Chamorro Village on Wendesday nights… it’s become apparent to me that Chamorro speaking artists on Guam aren’t even talking about issues.
   They’re talking about immaterial things such as getting money or girls.
   The islandy sounding music has diverged into the territory of crossover hip-hop with some artists, and this can be influence by musicians from the 90s as well as the popularity of Malafunkshun.
   It seems to me that the Chamorro speaking artists are doing the total opposite of our brethren in Hawaii.
   Maybe we need to get more Chamorro speaking artists to write music about the plights we face TODAY and not yesterday so we can work for a better tomorrow.

   One day I hope to get a compilation album out of Chamorro rock music.
   I support the local island and reggae artists, but as part of the modern culture, one must look at a larger portion of the island that often goes overlooked… us fans of hard rock, indie, punk, hardcore, metal, blues, emo, etc. While the portion of this community is consider counter-culture or sub-culture… it’s a big part of the community… most youth each day turn to this music and lifestyle brought on by the music. Take a walk around Tumon or Microneisa mall on a Saturday
   or come to the Dededo Skatepark on the weekends and you’ll see what I mean.
10. 

    Comment by Peter J. Santos a.k.a. Chamoruboy on 14 January 2009:

    Great responses Kel & Jayton. To try and understand our Chamoru evolution better and thus to come up with solutions, we must look at history. What were the catalysts to the rapid evolution of our culture? European intruders, Spanish colonization, Religion, Americanization and disunity with the Northern Marianas, the lifting of the travel restriction in the 1950’s to and from Guam, the American policies towards indigeonous peoples (not just Guam, look at what happened in Hawaii and to the Native Americans).

    Also to keep things in perspective, we still have a lot to be thankful for. Look at the Borikua Indians. They no longer have a native language. They only speak Spanish. Who are the Borikuas? They are today known as Puerto Ricans. Look at some of the other small groups comparable to us. They have been annhialated and no longer exist.

    When we look at the broad picture, we can understand what happened, appreciate what we have, figure what we want, and implement plans and solutions to achieve our goals. I have great faith that many Chamoru patriots and champions will guide us securely into the future, meanwhile, I try to at least do my part in practicing the Chamoru culture.

    I once asked Angel Santos what can I do to help the Chamoru people and he said I was already doing it. Just practice and teach the Chamoru ways, be a productive citizen and care for my elders.

    God Bless
11. 

    Comment by trench on 17 January 2009:

    Great post Kel. Great comments everyone. Selina, we all need to learn to perpetuate the inafa’maolek spirit!!! biba!!!
12. 

    Comment by GChaco on 27 January 2009:

    To me, Chamorros are a culture of smart, strong and talented people. We live generously, enjoy life and aren’t afraid of much. I was born on Guam, but raised in CA. My parents raised me Chamorro. They taught me to respect others, to give rather than get and that taking care of family was more important than anything material. We visited Guam as often as possible and always had famiy staying with us.
    My husband is also Chamorro and raised in CA. His parents carried on the old tradition of trying to fit into the American way to have greater opportunity in life. They didn’t live the Chamorro way, but he is Chamorro. We now have four kids that are also Chamorro. It doesn’t matter if we don’t have a written history or cultural dance. What does matter is that we know who we are and that we embrace the diverse history that makes us Chamorro. It would be great if we could stop trying to invent a Chamorro alphabet, dance and history and focus on the generousity, strength and talent that we have always been known for. I was fortunate enough to meet my Great Great Grandmother who lived through the Spanish and Japanese ocupation. She spoke deep Chamorro, Spanish and Japanese. At 92 she was still fishing on the beach and living off the land. Reading and writing wasn’t a concern for our ancestors, they lived on a beautiful island and enjoyed every minute.
13. 

    Comment by Peter J. Santos a.k.a. Chamoruboy on 28 January 2009:

    I would differ just slightly on the importance of a Chamoru alphabet. In today’s global and techonologically advanced world, the method of handing down knowledge and traditions are not the same as in times past.

    We need an alphabet and a conventional grammar not for narcassistic reasons but as a device to best and most correctly capture and perpetuate our language tradition that has seen devastating attack.

    Relying on foreign alphabets and grammar has proven to be disasterous. We need to capture our own. It’s not inventing a new one, it’s just agreeing on how to symbolize on paper what we already have, what already exists, which is our language tradition.

    Because of the realities of today’s world, the only viable way to maintain, promote, and spread our language tradition is to supplement the traditional ways with an alphabet and a grammar that accurately and functionally serves its purpose.
14. 

    Comment by Marissa on 28 January 2009:

    With Barack Obama as our new President, I’m reminded every day by my black coworkers just how much they have overcome. I look at myself and the Chamorro people, and I wonder about many things. Being Chamorro to me means that we have a lot of “firsts” to overcome….
15. 

    Comment by Peter J. Santos a.k.a. Chamoruboy on 29 January 2009:

    OOPS, sorry, I meant to say alphabet and orthography, not grammar.

    I must have been really tired last night or pre-occupied because I was studying for class. I get easily distracted, hahaha.

    Those who caught it must have thought I was madoru!hahaha
16. 

    Comment by Peter J. Santos a.k.a. Chamoruboy on 29 January 2009:

    As Chamorros, whe have already had a lot of “firsts.”

    We have our own brand of trailblazers and political champions.

    It’s just not as well known as the civil rights leaders in the States because it’s not, or at least it was not required study when I was in public school on Guam. Do some research and learn about the Chamorro quest for citizenship or the legislative walkout when the Guam Congress protested what it felt were unfair circumstances.
17. 

    Comment by Matuah on 29 January 2009:

    Alohafa Afan’elus
    HACHA is the number 1, mAORi is natural/ordinary ways. The flying Proa and the Galide were the first natural people’s way of movement and they traveled far and wide. After all they were Seafarers that navigated the Pacific much longer with no credit than the colonizers of our HAANII Islands. And like alot of our storied culture it was misrepresented in tranlation and spelling. To call someone moru or morro is to say he/she is fahta or stupid in the language I grew up speaking. M-A-O is common to our way of speaking much like H-A-O and T-A-O..To me it is simply common sense.

    I am MATUAH (MA-TOW-AH-the warrior) My war is fighting the endless battle of culture diterioration,,,,400 years of colonialism, occupation of foreigners in war, and domestication to a lifestyle to something so selfess and uncaring…”I am Guam”

    “the Hachamaori(First People) is a chaMORI(friendly/distingush person/people)chelu(brother/sister/cousin/clan/breed/human-race)of the Ha’anii Islands”(Marianas)

    It is evident that we the Hachamaori will never die as our language, personality traits, temperament, character and pride is strong . Our appearance my have changed from tanny to white, black, yellow or red but that blood bleeds the DNA of our ancestors the Taotaomona. It is disturbing to me that ww have taught to demonize them while others revere theirs. Let us stop this practice much like using Matapang to describe a bad attitude. Let us call it what it is “Moru”. Let us be Real Guam!
18. 

    Comment by lacastro120 on 9 April 2009:

    The importance of being Chamoru is no longer in the traditions, food, or culture in general. Chamoru is a mindset. It’s just different in the best ways. Loss of what we once were is sad, but even if every tradition we had is lost, the mindset of the people can still live.
19. 

    Comment by Kel Muna on 9 April 2009:

    I could not agree with you more, lacastro120.
20. 

    Comment by Jayton Okada on 9 April 2009:

    Very true lacastro120, but this is what has led to many of us young Chamorros to have a really huge identity crisis.

    All my life I’ve been told I’m Chamorro and to be proud of my Chamorro blood… all at the same time I have a Japanese last name and Japanese, Hawaiian, and German blood flowing through my veins.

    I can’t even graps having the Chamorro mindset, when it’s not a Chamorro mindset of values and character… it’s more so a mindset and values instilled in many different indigineous Pacific people.

    What does it mean to be Chamorro for someone who is unable to speak the langauge.
    What does it mean to be Chamorro when the closest thing you have to culture is eating what you’re told is Chamorro food, when in fact most of out Chamorro dishes are basically taken from Spain, Portugal, Phillipines, Turkey, and South America?
    What does it mean to be Chamorro for someone such as myself, a young adult with a diverse genealogical history… but is CONSTANTLY told, that you are Chamorro?

    I am not able to consider myself Chamorro anymore, because I cannot understand what it is… and I don’t think I ever have.

    I’m a lost soul living in a melting pot that’s burning away my flesh and bone.

    All I know how to be is this sterling silver example of many who like myself, know nothing of what it is to be Chamorro, but know all to well what is to be the byproduct of a culture that has been forced to it’s knees to assimilate to other peoples lifestyles and other ideals.
21. 

    Comment by Jayton Okada on 9 April 2009:

    Our language is lost because our parents were forced to speak only English.
    Our “customs” is all I know.

    The one thing that is great, is yes, mindset exists… but in time, the world is going to stop thinking we’re people that wear grass skirts and live in coconut huts, and think of us as a people who BBQ, take Polynesian dancing styles and label it Chamorro dancing, and people who yell out “Haaaaaaaaaah?”

    I would just love to get rid of every Chamorro curse word and give people words they should know by heart… but many of us… our hearts do not beat as one, and the blood within our hearts that tells us we’re supposed to be Chamorro boils and burns us from the inside out.

    Hu ufresen maisa yu’ para bai prutehi, ya hu difende i hinengge, i kottura, i lengguahi, i aire, i hanom yan i tano chamoru. – The common line in both Guam’s Inifresi and CNMI’s Prinimenti.

    ” I offer myself to protect and to defend, the beliefs, the culture, the language, the air, the water, and our lands”

    Schoolchildren are supposed to learn this and many don’t even know what it means… but how could they? When many of them don’t know the language, are conflicted with understanding the beliefs and culture, and every single day more people destroy our environment to make way for new hotels or more space for the new military base housings…
22. 

    Comment by si selina on 9 April 2009:

    Jayton, I echo your sentiments about the kids who learn “Inifresi” and have no real idea of what it pledges. I’ve been wondering about that for a while now.

    On another note, I beg to differ… our language is not lost; instead it’s just not being used.
23. 

    Comment by charissa aguon on 9 April 2009:

    I have to quote CT Perez once again on this one- I think her words speak wisdom that we all should take time to contemplate in reference to cultural survival and our “chamorro-ness”. I don’t agree that our language is dead- like Selina- I think it is just not being used enough. But it can die if we choose to believe that it is dead already and don’t actively engage in its use.Yes, it is not spoken as much as it should be today, but that can change- and it is changing. I am amazed by many young children today who can speak it, more so then i remember in my youth. That didn’t just happen. They are being actively taught. Yes, it has changed- picked up new words and meaning after years of imposed changes- but it is the nature of language- isn’t it- to be dynamic and alive- adapting and adopting with the times, otherwise how can it survive? What is good today, is that we are conscious of how our language has changed for good and bad and many people are raising awareness to the negative meanings that have been attached to certain words- and are bringing back the true meanings/definitions of these words. I agree that we should all hold a sense of urgency about the flickering away of our language- that is what is motivating many today to actively learn and pass it down. But there is a huge difference between having a sense of urgency and that of a view of loss. Loss is final.
    I hold a positive view on the revival of the language. On another note, what really gets me is that indigenous people (the world over) always in some way or another have to defend their authenticity. Why is that? And any influence from other cultures and the like are used against us to (by ourselves and others) invalidate our “chamorro-ness”. Why does eating food that has origins from somewhere else, but have nonetheless become “chamorro-rized” make our culture less authentic? Like CT Perez said,

    ” We are not pickled, preserved and frozen in time. We are not measurable or validated by blood quantum, ethnic breakdown, physical characteristics of DNA. We are vital and vitalized by our tenacity and joined inner strength.” – CT Perez, Storyboard 5
24. 

    Comment by Jayton Okada on 9 April 2009:

    Didn’t say it was dead, said it was lost
    As in it’s there somewhere but needs to find its way back to a rightful path of being spoken more and more.

    For those youth that can speak it, I’m jealous, but my point of my comments was for those young adults and children like me who grow up being told there Chamorro with the language rarely used in the household and that you’re told you’re Chamorro but the Chamorro blood within you seems so diluted.

    I’m 18 years old with a Japanese last name, freckles on my cheek, a orange-red beard, and I don’t tan well (even when I try, I’m still pretty white).

    As for the food thing, I’m talking about ‘antigu’ Chamorro foods.
    Not our soy sauce teriyaki ish BBQ, or our Kelaguen which is just Ceviche, or Red Rice (has anyone here every tried the “Red Rice” that actually grew on Guam before? I sure haven’t). Most of the Chamorro dishes I’ve been told are Chamorro came over during World War II… and don’t get me started on how much I hate SPAM. Then again, even if I did try some antigu dishes, which I’d assume are primarily vegetable and seafood dishes, I wouldn’t eat ‘em… seeing as I never eat fish.

    
25. 

    Comment by charissa on 9 May 2009:

    Death and loss signify absence. What is lost for too long is often presumed to be dead. Even so, I dont believe the language is dead or even lost. But in real danger of being both.
26. 

    Comment by Jay Che'le on 20 May 2009:

    I’ve sat here today, reading much of what was written from top to bottom, and I’ve found myself agreeing with much of it, disagreeing with some of it, and being taught by all of it. I’m 18, grew up on Guam, and moved to the states when I was 13. Growing up, my parents hardly ever spoke to me in Chamorro; the only words I knew were the basics, and how to get in trouble…I know there are many people who have been in that situation, who have sat at a table or in another room and listened to their parents talk or argue in Chamorro because they didn’t want their children to understand what they were talking about. I know that this is a common practice, and I am ashamed to say that even I do it sometimes, when I’m speaking to elders about surprises for children or hard things that should be kept off the minds of young ones. The scarcity of the Chamorro language makes it far too easy for those of us who understand and speak it to hoard it among ourselves as a language of privilege, and I believe that this is one reason that it has fallen into such disuse among those of my generation and even the generations before me.

    I learned to speak Chamorro, not on Guam, but rather in Washington. There I came to the point where I had a realization that I WAS a Chamorro, that I had a distinct culturally history and rich legacy handed down to me by my people. I started by scavenging through the internet, picking up every little piece of language I could from places like Chamorro.com or the former EstaLater.com these were my building blocks, for words I didn’t know and for words I was too embarrassed to ask people about. I then started listening to music, trying to translate and understand the songs, and pestering my father and older sister to tell me what words meant when they were spoken funny or I simply couldn’t find them online. I was fortunate to have family who could speak to me in Chamorro, but they only did this after I made it clear that it had to be done and I wanted to learn. I was also blessed with friends in school from the CNMI, who helped me learn and practice my Chamorro throughout high school. Even now, I’m continuing to learn and doing my best to teach my friends and younger nephew in order to propagate and preserve what little we have left to cherish. Now I’m sharing this story with you all, not to play up my own accomplishments, but rather to demonstrate to those out there who may think it’s too late to learn your language. It’s never too late, and now, with the internet at your fingertips, there are numerous resources at your disposal, such as the Chamorro language blog, offisland.com, Chamorro.com, and many many others. (Pete, I remember back in the days of chamoruboy.com…your site really helped me along my journey of learning the language)

    To those who say our language is too mixed and diluted to learn or to appreciate, I simply say that this is untrue. While it’s true that a good portion of our language has been adopted from Spanish, and a majority of new inventions and technologies are simply referred to in English, our language is still beautiful and unique. I say take these overlaps and use them to your advantage, to facilitate learning. Some students learn Spanish in high school, and as we all know, many of these words carry the same weight in Chamorro with different accents and pronunciations. Also, as many people have mentioned, there has been an emergence lately to try and return us to the use of some archaic words. An example of this is Gef Pa’gu, which many people, including Chamorros, refer to as Gef Pågo. Lao Pa’gu and Pågo have entirely different meanings. Some people simply disregard it and refer to it as simply a name, but the realiztion that pa’gu means beautiful just so much as chatpagu means ugly is a definite reach back into words that have been burried by spanish counterparts. I also cite the use of ini vs. esti here, and others, but for your sake I won’t ramble on too much longer. =]

    I did read somewhere up there, I believe it was Jayton who said it, that “We rarely see original Chamorro speaking artist singing about Chamorro and Guamanian issues.” Now, I agree that this is true among the english speaking bands and artists, however, I have to point out that there are numerous Chamorro artists who sing about our issues of military imposition, language loss, and cultural practices, in Chamorro. I invite you to listen to some of Daniel DeLeon Guerrero’s music, his songs like “Hafa”, “Tumaimamanu I Tano”, and “COLA” all address issues that are facing our people today. What I believe is true is that much of the younger generations simply don’t listen to Chamorro music anymore, and that there is a definite and dire need for younger artists to start emerging and taking up the issues that face our people today, both in English and, more importantly, in our native tongue of Chamorro.

    Lastly, to answer the real question of this forum, I suppose, being Chamorro means a lot to me. It means more than speaking a language, eating red rice and kelaguen, practicing mangigi’, taking your shoes off in a house, or even having Chamorro blood in your veins. While all of these, in fact, are part of being Chamorro, but I don’t think they should be the only ideas used when defining what a Chamorro is. I don’t think that we as a people are able to perfectly define what it means to be Chamorro, and I don’t think that we’ll ever be able to. But what we must do, is maintain what we have been given by our ancestors. Our people have survived through 500 years of outside influence, and our customs and traditions still exist, even though they may be buried or hidden within traditions and beliefs adopted from others. We must carry on our old traditions, and adapt to new ones in order to preserve that which is ours. We can’t simply hold on to the past and hope to maintain it in the ever changing fast paced world that we live. But we must not also let it change at such a rate as to move out of the control of our people. As Peter and others mentioned before me, we may or may not be reaching a point at which our people are evolving and adapting too fast. And I believe that this may ultimately be lead to the demise of everything that we as Chamorros hold dear and embrace proudly, though I feel that this will not come about any time too soon. In closing, I have to say that simply sitting around talking about what is happening to our people is a good way to raise awareness, however, we must accompany these serious talks with serious action, even in the littlest forms. every one of us has the ability to help, and we should encourage all and others to do the same.

    My sincere appreciation goes out to all the organizations that have been formed in support of this type of action. Groups like the Chamorro Language Blog, the Hurao language school, and I Nasion Chamoru, to name a few. I apologize to those private organizations as well as government agencies who I did not directly mention in this, though I do appreciate todu i bidadan miyu para hita i taotao tano. Hu nae hamyu animu ya ola mohon sina un tulaika, la’maolek yan ayuda i tano’ta yan i taotaota.
27. 

    Comment by Jay Che'le on 21 May 2009:

    In the words of Peter: “OOPS.” haha.I read through my post today, and noticed quite a few grammatical mistakes and spelling errors in my previous post. (“While all of these…but” and mangigni’ to name a couple)Please forgive these mistakes and don’t judge me too harshly on others made =] it was quite late, or rather early, ya ginen mampos yayas hu adai..

    Astaki i barada..
    Si Jay

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