Chamorro Self-Determination
(Published in 3 parts by the Marianas Variety)
By Ben Pangelinan
Over 3,600 years before the lost European Ferdinand Magellan ascended into our small island chain, 3,830 years before my grandmother was born and 3,887 years ago before I was born ---the Chamorro people sailed the oceans and lived on this land they called Guahan.
While we may assume that all was well, there was turmoil and fights among the natives, as territories were established, villages were staked out and boundaries were defended. Then in 1668 they came to settle, bringing their own social and religious systems, work, faith and institutions to make our heathen lives civilized and whole.
Some of the natives succumbed and converted. Maga lahis Hineti, Ayihi, So’on and Odo fought on the sides of the occupiers and were rewarded with title and status. Hurao, Ahgao, Hula, Chaifi, Mata’pang and Tolahi and many others resisted and fought these outsiders. They resisted and waged fierce battles to preserve our land, sea, and the fruits and bounties that were ours. They believed it was more important to live as we knew how and to serve our wants and needs as we saw fit. (I Manmanaina-ta: I Manmaga’lahi yan I manma’gas; Geran Chamoru yan Espanot 1668-1695. Ed Benavente 2007).
The resistance lasted for over 27 years and resulted in bloodshed. From the very beginning, the people strongly resisted and would not abandon their ancient customs or bow to the authority of the Spaniards. Governor de la Corta wrote in his Memoria “one does not know which to admire most, whether the tenacity of the Spaniards in conflicts with the elements against a cunning and treacherous people during no less than 20 years of resistance, or that of the natives pursuing such a cruel and prolonged war which could only end in their annihilation and ruin.”
The truth of these words, “annihilation and ruin” is reflected in the “reduccion” which sought to convert the natives. Beginning in 1668, marked by the killing of Pale Diego de San Vitores in 1672 and ending in 1698, it saw the reduction of the Chamorro people from the estimated 60,000 to 100,000 at the time of discovery to just 3,678, according to the 1710 census, a mere 12 years after the end of the war. (The Marianas Islands 1884-1887 Random Notes. Francisco Olice y Garcia. Translated and Annotated by Marjorie G. Driver. Second Edition 2006).
Insight to the determination of the Chamorros to defy the occupiers in the face of certain annihilation and ruin is most clearly articulated by Chief Hurao:
“The Europeans would have done better to remain in their own country. We have no need of their help to live happily. They take away from us the primitive simplicity in which we live. They dare to take away our liberty, which should be dearer to us than life itself. They try to persuade us that we will be happier, and some of us had been blinded into believing their words. But can we have such sentiments if we reflect that we have been covered with misery and illness ever since those foreigners have come to disturb our peace? For what purpose do they teach us except to make us adopt their customs, to subject us to their laws, and lose the precious liberty left to us by our ancestors?
We are stronger than we think! We can quickly free ourselves from these foreigners! We must regain our former freedom.” (Speech by Chief Hurao. Dated: 1671).
But heart and determination was not enough to overcome the resources and the advance weapons of the occupiers. For the next 200 plus years, the people lived under the control and domination of this outside metropolitan government. Then in 1898, as part of the spoils of the Spanish-American War, a new domination was begun. This time it was under the United States of America. While the Spanish used force, faith and bullets to impose their will, this new power was more beguiling using seduction and law to get their way.
An interesting fact of the event of this war, which placed Guam under the United States, was that it was declared after the passage of the Tellar amendment to ensure that the United States would not establish permanent control over Cuba following the cessation of hostilities with Spain. The amended resolution demanded the Spanish withdrawal and authorized the President to use as much military force as he thought necessary to help Cuba gain independence from Spain. Of the four territories taken by the United States because of the war, Cuba, the Philippines, Puerto Rico and Guam, Puerto Rico and Guam continue to be under the administrative control of the United States. While the new occupier had a different approach towards the natives, they had one thing in common with the old—they imposed a government upon us, not of our own choosing. 1898 did not only bring a new occupying government over the people of Guam, it also brought a new occupant to Guam and that was my grandmother who was born on this island.
For the next four decades, the United States wielded its authority over the people, making decisions, which suited their needs and determined for us, the natives, what our needs were. Once again, the native leaders rose up to regain our rights, as a people in our own land..
Using reason and law, the weapons of the new occupiers, instead of sword and violence of the old, our leaders fought for our rights to govern ourselves and determine for ourselves what is best for our people. Once again, the occupier’s resources overwhelmed the meager resources of our people. We petitioned the Congress and even walked out of an institution they said gave us democracy and self-government when it was obvious they only did it to appease us. They continued to deny our right to self-determination and to our sisters in waiting—Puerto Rico, Cuba and the Philippines.
Once again, war came and the geopolitical events affecting independent states brought us a short era of foreign domination and occupation of a new power as Japan invaded Guam. Again, our people resisted and fought, while the United States left the Chamorros behind to deal with the invading enemy. The need for a base of operations to defeat the Japanese saw the return of the Americans, as she reclaimed her lost territory to serve as the launching point to end the war. As part of the structure of the new world order, the states of the world organized as a Union Nations dedicated to resolving future disputes in a peaceful manner and recognized the need to respect and honor the rights of those peoples liberated from domination and war.
The signatory states of the United Nations Charter freely agreed to obligate themselves and accept responsibility for the “administration of territories whose people have not yet attained a full measure of self-government recognize the principle that the interests of the inhabitants of these territories are paramount … and to this end they would seek to develop self-government, to take due account of the political aspirations of the people, and to assist them in the progressive development of their free political institutions, according to the particular circumstances of each territory and its people and their varying stages of advancement.” (Chapter X1, Article 73 (b). United Nations Charter).
At the signing of the United Nations Charter, nearly 100 nations were voluntarily placed on the list of non-self governing territories by the signatory states which held these places before World War II and entrusted to them the administration of the affairs to be governed according to the Charter. The United States as part of this event, accepted the obligation over Guam, American Samoa, the Virgin Islands, Puerto Rico and the Trust Territory of the Pacific Islands (Micronesia).
Since the establishment of the list, over 80 of the territories from the original list of non-self governing territories have been herded by their administrative authority through the process of self-determination, attaining the free expression of the people, their ultimate desire. Despite this progress, by 1960 the General Assembly believed that the pace of decolonization of the non-self governing territories, which still included Guam was too slow and adopted two landmark resolutions.
The Declaration on the Granting of Independence to Colonial Countries and Peoples marked the shift from the “principle of self determination for these territories” to “all peoples have the right to self-determination.” It further states that, “All people have the right to self-determination by virtue of that right, they freely determine their political status and pursue their economic, social and cultural development” (Resolution 1514(XV).
A component of that Declaration of Colonial People, Resolution 1514 set forth three ways in which these territories can attain a full measure of self-determination as envisioned in the Charter.The first option is Free association with an independent State as a result of the voluntarily choice expressed through an informed and democratic process. The second option is through Integration with an independent State based on complete equality between the peoples of the non-self governing territory and the independent State. And the third option was Independence. Whatever the option chosen by the people of the non-self governing territory, it must be the result of the freely expressed wishes of these peoples.
As of today, there remain 16 non-self governing territories from the original list of close to 100 who have yet to exercise self-determination and freely express their choice. Guam, the Virgin Islands, and American Samoa, all administrated by the United States are part of the last remaining 16. There have been attempts by administrating authorities to redefine not only the process of self-determination and decolonization, but the status of self government as well. Decolonization is what happens when one exercises self-determination. It is direct democracy and affirmative action freely expressed by the people themselves, clearly a right inherent in the people of Guam and clearly remains unexercised to this date.
With the signing of the Treaty of Paris on April 11, 1899 between Spain and the United States, Guam’s status as a territory under the sovereignty of the United States was cemented in law with the ratification of the treaty. While we may not accept it, Guam and its people became the property of the United States and the governing of the people of Guam and their rights fell to the Congress. Article IX of the Treaty of Paris declared, “The civil rights and political status of the native inhabitants… shall be determined by the Congress.”
The subsequent placement of Guam on the United Nations list of Non-Self-Governing Territories by the United States effectively transferred the purview and process of determining the civil rights and political status for the people of Guam to the United Nations. The ratification and the acceptance of the United Nations Charters and Resolutions by the United States now governs the processes for granting the rights of the people of Guam to freely determine their political status and freely pursue their economic, social and cultural development, in my opinion, confers upon the people of Guam the rights contained in the applicable United Nations process.
The petition for citizenship and the subsequent granting of such citizenship by the Organic Act is consistent with the responsibility of the United States as the administrating authority over Guam to “provide progressive development of their free political institutions” in no way can be defended as the free expression of the people of Guam. Acceptance of such incremental development and the improvement in such status is not the free exercise of choosing such status and most certainly not the will of the people. It is still a will imposed upon the people—no matter how generous, no matter how benevolent, no matter how good the administrating authority is. The true test of their goodness is when we decide on our own what we want for ourselves and they support it. Unfortunately, they have not been good.
When we talk about self-determination, one of the key elements of this exercise is the free and educated expression of the people’s right in determining their political status for themselves. As the administrating authority, it is the responsibility of the United States to fund the education process, so that the status option, whichever one is selected is not the status offered by those who have the most money to present their case.
An educated choice is the essential element in the exercise of self-determination and the people must be educated on the promise and the reality of each option to ensure a free choice.
Who are the people vested with the right of self-determination? It is clear that these people are the native inhabitants of a territory who are living under a political status or part of a political relationship with another state without their free expression to do so. These are the people to which the United Nations Charter speaks to as the colonial peoples of the non-self governing territories. Beginning with the Guam Legislature’s empanelling of the Political Status Commission in 1973, the struggle by the people of Guam to exercise their right to self-determination as recognized under the international law was initiated. A special Commission on the Political Status of Guam followed leading to Guam’s first political status plebiscite in 1976. The plebiscite was open to all the voters of Guam with a majority selecting the option of improved status quo.
In 1977, the federally sanctioned Constitutional Convention resulted in the draft of a constitution that was approved by the Congress but ultimately rejected by the people of Guam. The constitution was still subject to a status imposed upon the people, not of their own choosing. With a new Commission on Self-Determination in 1980, another status plebiscite, opened to all registered voters was approved. The plebiscite was held in 1982 with seven available status options. When none received a majority, a run off was held with the choice of commonwealth status eclipsing statehood by a three to one margin. For the next fifteen years, Congress and the President deferred any concrete action to approve the Guam Commonwealth Act.
The Commonwealth Act provided for Chamorro self-determination, mutual consent and immigration control, agreed to by the United States in the Covenant with the Northern Marianas. In 1997 during a congressional hearing before the House Resources Committee, it became clear that federal officials would not support these provisions in Guam’s Commonwealth Act.
With the continued inaction by the United States, the people of Guam and the leaders of Guam turn to the international basis of the right of the people of Guam to self-determination as embodied by the acceptance of the United States of the United Nations Charters and Resolutions which clearly outline the process for the decolonization of a people who remain under the list of non-self governing territories. This foray into accepting a constitution, drafting a constitution, voting on a constitution without the freely expressed wishes of the people as to the political status upon which this constitution will be used to govern, is what is missing.
From that failure, the direction has changed. It is now the policy of the people of Guam to seek first the expression of our right to self-determination through the freely exercised vote on a plebiscite for the statuses available to us under the United Nations articles and resolutions. No granting of any amount of internal self-governance without the people of Guam first freely voting on the political status that frames such self-governance can be interpreted as an expression and the fulfillment of the right of the people of Guam to self-determination.
We look forward to this continued effort, this continued quest of the people of Guam – the colonized people of Guam to exercise and make their fully educated choice on the options presented to us under the UN Charter and UN Resolution to fulfill the right of self-determination inherent in a people subjugated and dominated by administrating powers over the last four hundred years.
Showing posts with label Spanish. Show all posts
Showing posts with label Spanish. Show all posts
Friday, January 15, 2010
Monday, October 12, 2009
Guam and Its Three Empires
Guam and Its Three Empires
Few peoples in the world have had continued colonial status for the past 340 years. However, the Chamorro people can claim this unfortunate distinction. It all began when Ferdinand Magellan, and his three small ships stumbled upon the Mariana Islands March 13, 1521. Totally exhausted, sick with scurvy and half-starved, Magellan and his crew were fed and the ship’s stores replenished. Magellan stayed just long enough to take vengeance on the islanders’ for their theft of his ship’s skiff, and, reportedly, carve out human entrails for his sick crew.
It was a tragic beginning to colonization for the Chamorros.
Spanish take charge
Because of the Chamorros’ perceived aggressive ways, Magellan was not interested in claiming the islands for Spain. Sailing out of New Spain (Mexico), Miguel Lopez de Legazpi, a prosperous landowner from Mexico City, officially took Guam as a formal possession of Spain in 1565. But a continuous Spanish colonial presence did not begin on Guam until 1668, after King Philip IV of Spain approved Father Diego Luis de San Vitores’, S.J., mission to Guam. San Vitores needed several years of heavy-duty politicking and persuading to get his vision funded. For this he depended on Queen Mariana and her Jesuit confessor, Father J. E. Nithard.
Fr. San Vitores was Guam’s first governor (head of colony) and his main order of business was, of course, to Christianize the Chamorros. This led to the priest’s murder in 1672 by Chief Matapang and sixteen years of Chamorro resistance that was brutally put down by Spanish force of arms.
Three priests—Frs. Francisco Solano, Francisco Ezquerra, and Peter Coemans—followed San Vitores as head of colony till 1674 when the first military man, Captain Damian de Esplana, originally assigned to the Philippines was stranded on Guam. Because of his military rank, the Jesuits requested Esplana to serve as head of the mission.
It was not until 1681 that Captain Antonio Saravia was appointed the first official Military Head Commander (later governor) of Guam upon the authority of King Charles II of Spain. One of Saravia’s first acts was to persuade all the Chamorro leaders, then loyal to Spain, to take and sign an oath of allegiance. They promised to “abide by any law which His Majesty might be pleased to impose upon us.” This show of loyalty was celebrated with cannon and musket fire, shouts, and triton trumpet shell blasts. For the next 217 years and fifty-some foreign governors, the Chamorros would live as both citizens and subjects of Spain.
In 1684, after sixteen years of war, the Spanish had largely subdued the Chamorros and imposed a governing structure. A network of dirt tracks connected five districts each with a pueblo, or main village, and church. A priest and a soldier were assigned to each pueblo. Leading Chamorros were identified and designated as principales. The principales were assigned some village duties and used to persuade all the Chamorros in the surrounding area to take up residence in the main village.
The village priest headed both the church and school with upkeep being done by Chamorros. In 1680 Guam had nine priests and three lay brothers and a population of about 7,000. This was a considerable reduction from the 50,000 estimated at San Vitores’ arrival. The population, reduced by the Spanish-Chamorro War, was further reduced by epidemics in 1688 and 1693 that began from diseases brought by Spanish ships.
The 217 years of Spanish colonial rule on Guam was theocratic and autocratic. Toward the end of that period, however, a royal order of 1885 introduced an element of village-level democracy. The order allowed free use of crown land by Chamorros and the election of local officials called gobernadorcillo, or mayor, from among the principalia class. This was a major change for the islands, with elected officials replacing appointed ones.
Americans were next
Such a change, important as it was, had no impact on the continued decline of Spain’s empire, by 1898 but a shadow of its former self. Aggressive and ambitious, the United States had established itself as a player in the arena of world geopolitics. Irritated by Spain’s autocratic rule of Cuba and the mysterious explosion that destroyed the battleship, USS Maine, then in Havana’s harbor, the U.S. declared war on Spain in April 1898.
In June, Captain Henry Glass quickly took Guam and sailed on to the Philippines. In August a protocol was signed ending the fighting and in December the Treaty of Paris was agreed to whereby the U.S paid $20 million reparations for all the Philippines, Puerto Rico, and Guam.
The transfer of Guam’s sovereignty did not involve the Chamorros and other than the assignment to the U.S. Congress the power to determine the civil rights and political status of the Chamorros, there was no explicit obligation placed on the U.S. to cultivate self-government or improve the political, social, or economic well-being of the indigenous people. The authority to administer Guam was soon transferred to the U.S. Navy, whose appointed governors would assume complete and unquestioned authority of Guam and its people. From the beginning, Guam was and still is but a piece of real estate needed by the American empire for its strategic purposes.
Guam’s first U.S. Naval governor arrived in August 1899 and the last one ended his term when the Organic Act was signed in 1949. As with the Spanish, American military rule was autocratic, the one-man rule of a commanding naval officer. Be that as it may, individual naval governors took initiatives to enlarge Chamorro participation in government.
Governor Roy Smith (1916-1918) established the first Guam Congress. This group of thirty-four members was made up of village commissioners, deputy commissioners and other prominent Chamorros, all appointed by the governor. However, the “legislators” were told in no uncertain terms that they were merely an advisory body with no authority to debate political rights or status issues.
Guam’s greatest naval governor was Willis W. Bradley, 1929-1931. Bradley worked to forward recommendations to Washington, D.C. that Guam’s people be granted U.S. citizenship and a bill of rights. While his efforts were ignored by U.S. leadership, he went ahead and established Guam citizenship and a Guam Bill of Rights. He reconstituted the Guam Congress as a bicameral elected body and called for the direct election of village commissioners. However, the Navy brass in Washington was not happy with Bradley’s initiatives in the area of expanded civil rights for Guam’s people and recalled him at the end of his term.
World War II brought Japanese
U.S. naval rule of Guam was violently interrupted by the 1941 attack of the Empire of Japan’s forces. The Imperial Japanese Navy’s 54th Naval Defense Guard ruled Guam for the purpose of establishing the Greater East-Asia Co-prosperity Sphere. This ideology was intended to liberate Asian peoples from European colonialism and establish one political and economic bloc centered on Japan.
Japan’s grand vision resulted in repressive and harsh rule. Japanese forces would occupy Guam for nearly three years between December 1941 and July 1944. Attempts to implement the sphere ideology came crashing to the ground as an occupying military government had to immediately transform itself into a fighting force which was crushed in less than a month by the overwhelming power of the U.S. military. Guam then reverted to the American empire.
Americans come back
What remained steady and increasingly persistent both before and after the Pacific War was the Chamorro call for political rights and civilian rule. This began in 1901 with a petition calling for a permanent civilian government. In 1917 at the opening of the first Guam Congress, Tomas Calvo Anderson asserted:
It is high time that there be granted to the people, respectful, loyal and devoted to the Great American nation, the same rights that have been granted to the different states, territories and possessions… Our ideals are realized by the giving of that which by right should be granted, that is to say, the defining of the status of the Chamorro people.
Again in 1926 and 1929, the Guam Congress adopted and endorsed petitions for the grant of U.S. citizenship to Chamorros. A few years later, the Guam Recorder of 1933 contained two statements, one by congressmen Manuel F. Ulloa and Dr. Ramon M. Sablan and a second by Guam Postmaster James Underwood calling for American citizenship. In response, naval Governor Captain George A. Alexander endorsed this effort by transmitting the citizenship petition to the White House signed by 2,000 Chamorros.
Dead silence from Washington D.C.
In spite of dead silence from Washington, D.C. in response to all these petitions, the push for citizenship and civil rights continued with the efforts of local political leaders and men of prominence. In 1936, Baltazar J. Bordallo and Francisco Baza Leon Guerrero made the long trip to Washington using donations from school children and their own funds to personally lobby the U.S. Congress for a citizenship bill. Introduced into both the 75th and 76th Congresses of 1937 and 1939, the bill eventually failed because of navy opposition and the specter of war.
After the war—one during which Chamorros demonstrated great loyalty to the U.S. – some 600 Guamanian war veterans could and did become naturalized American citizens. In a January 1947 resolution the Guam Congress requested Governor Charles A. Pownall (a vice admiral) to ask the U.S. Congress to grant American citizenship to Guamanians and pass organic legislation establishing civilian government. The Navy Department postponed action on this request while it awaited the results of the Hopkins Study concerning Guam and American Samoa. That study had been commissioned by President Harry S. Truman’s secretary of defense to inspect and recommend changes in the government of American Samoa and Guam as well as one completed by a cabinet level committee.
Both groups made nearly identical recommendations. They proposed that congressional legislation provide civilian government via an organic act, American citizenship, a bill of rights, and local legislative powers be established by law. Friends of Guam on the U.S. mainland, including former Governor Willis W. Bradley, then a congressman from California, were lobbying for these changes and making Guam’s plight a national issue.
However, what really broke the navy opposition and got President Truman’s attention was the 1949 walkout of the Guam Congress over a serious disagreement with Governor Charles A. Pownall. Besides refusing to grant subpoena powers to the congress — the reason for the walkout — he also declared their seats vacant and stated that he would fill them by appointment.
The walkout and the heavy military hand were reported in both The New York Times and The Washington Post and caught Truman’s attention. In early 1949 the president ordered the Department of Interior to draft an organic act for Guam, approved it in May, and had it introduced into the 81st Congress. Hearings were held on Guam in late 1949 that led to numerous changes to the draft. Even the navy testified in favor of the organic legislation, after all it already had about thirty-six percent of Guam’s land under its control.
Organic Act signed
In mid-1950, the U.S. Congress passed the Guam Organic Act and President Truman signed it into law on August 1. Only one Chamorro was present at this event. This was former Guam Congressman Carlos P. Taitano, then an American citizen and student at the Georgetown University Law School. Taitano had been the key contact to the national press that got Guam’s plight into the newspaper headlines. At a 1998 celebration of the forty-eighth anniversary of the act, he publicly stated that the approval of the Organic Act:
...was the beginning of the decolonization of Guam. Unfortunately, almost half a century after… the Chamorros are still trying to set up an island government without the bounds or restraints of colonialism. It is our hope that before another fifty years have passed… we would see the passage of the Guam Commonwealth Act, now before the U.S. Congress.
The major provisions of Guam’s Organic Act provided American citizenship; a bill of rights; a civilian administration and local three branch government that included a civilian executive that retained many of the powers of the former naval governor and who, just as under the U.S. Navy, would be appointed by the U.S. president, a 21-seat unicameral legislature, and a judiciary.
The act also identified and reserved over thirty-six percent of Guam’s land for U.S. military use and declared Guam to be an unincorporated Territory of the U.S. The act has been amended numerous times by Congress since 1950; notable amendments included those for an elected governor and lieutenant governor, an elected delegate to the U.S. Congress, and most recently, a Guam Supreme court as a separate and pinnacle body of the island judiciary system. Although these changes improved the Organic Act, the government was not yet one of or by the people.
Still under United Nations watch
Chamorros certainly accepted the 1950 act as a large political step forward since it lifted the heavy yolk of military rule. Nevertheless, they did not have an opportunity to vote on it. Strictly speaking, an act of self-determination had not been taken and Guam remains on the United Nation’s list of non-self-governing territories. As an unincorporated territory, Guam continued as a strategically located piece of real estate belonging to the American empire.
The Organic Act of 1950 was a major step forward for Guam’s home rule and a model for the rest of the Pacific at that time. The act greatly accelerated political activity with the formal establishment of the Democratic and Republican parties in the 1960s, fierce competition (bi-annually) for legislature seats, and beginning in 1970, battles for the governor and lieutenant governor offices (every four years). Control of the legislature and governorship has oscillated between the Republicans and Democrats, stimulated by dynamic personalities such as Democrat Ricardo J. Bordallo and Republican Joseph F. Ada. The 1998 gubernatorial contest between Democrat Carl Gutierrez, the incumbent, and Ada, attempting to make a political come-back, culminated in an unprecedented post-election controversy that made its way to the Supreme Court of the United States for final resolution in favor of Gutierrez in 1999.
The same excitement evolved in the heated 2002 race between former Congressman Robert Underwood and his running mate, Senator Tom Ada, as they went nose-to-nose with Senators Felix Camacho and Kaleo Moylan, the sons of Guam’s first elected governor and lieutenant governor. In 2002, the sons won, but it took some underhanded campaign maneuvers to pull off an upset. Camacho and Underwood faced off again in 2006 with different running mates. Camacho won again by a slim margin.
Other islands of Micronesia unshackled
In contrast to Guam’s “status of no status,” the island peoples of the Trust Territory of the Pacific Islands (TTPI) surrounding Guam were not shackled by the unincorporated territory doctrine of the U.S. Supreme Court’s Insular Cases. According to this doctrine, the U.S. Congress retains plenary authority over all unincorporated territories (such territories were not recognized as integral parts of the United States) and could decide which Constitutional protections and rights it might (or might not) extend to such territories. In contrast, the peoples of the TTPI were governed by the 1947 Trusteeship Agreement which, unlike the Treaty of Paris, clearly delineated obligations of the U.S. government that included “the development of the inhabitants of the trust territory toward self-government or independence as may be appropriate to the particular circumstances of the trust territory and its peoples and the freely expressed wishes of the people concerned.”
Because of this fundamental difference in legal doctrine, the TTPI leaders could and did negotiate political status change with the U.S. on a more or less equal basis. In negotiations with the U.S., the TTPI leaders (excepting the Northern Mariana Islands) rejected both territorial status and commonwealth status. Finally, in the mid 1980s (1994 for Palau) the various TTPI entities approved and signed compacts of free association with the U.S. that resulted in political independence. In the case of the Northern Mariana Islands (also a part of the TTPI), the leadership there concluded a covenant agreement that established a commonwealth relationship with the U.S. in 1975.
All the while, the U.S. citizens on Guam stood by and watched amazed and even angered at how they were being ignored. Guam delegate to the U.S. Congress, Antonio Won Pat remarked:
Whatever the needs—whether real or imagined—of the Pentagon in the western Pacific, the willingness of Washington to deal so generously with non-citizens while denying their fellow Americans equal treatment can only be viewed with suspicion and resentment by the people of Guam.
Ford approves Commonwealth but plan shelved
The highest reaches of the U.S. government got wind of this suspicion and resentment. In response, the National Security Council commissioned a study in September 1973 of U.S. national objectives, policies and programs for Guam. After the resignation of President Richard Nixon, President Gerald Ford reviewed the study, approved it, and directed that:
The U.S. negotiator should seek agreement with Guamanian representatives on a commonwealth arrangement no less favorable than that which we are negotiating with the Northern Marianas.
President Ford’s directive of February 1, 1975, issued through Secretary State Henry A. Kissinger was never carried out and the Guam study and the directive remained secret for nearly thirty years. Furthermore, the Department of Interior essentially subverted President Ford’s directive by never informing Guam’s political leaders of the study or presidential action on it.
Throughout the period 1980-1997, Chamorro leaders embarked on a serious effort to improve Guam’s political status through the Commission on Self-Determination that was established by the Guam Legislature in 1980. Totally unaware of President Ford’s directive of 1975, the Commission wrote a draft commonwealth act that was approved by the Guam electorate. The draft was introduced into every session of the U.S. Congress during the tenures of delegates Vicente Blaz (1985-1992) and Robert Underwood (1993-2002).
Guam’s commonwealth quest came to a standstill in 1997. At Congressional hearings on the act, John Garamendi, representing the Clinton Administration, rejected the provisions to do with Chamorro self-determination as well as immigration and labor control in the commonwealth bill. Congress remained uncommitted. At the present time, Guam’s government and people remain a creature of the Organic Act and a piece of property of the American empire. Speaking very recently about the Organic Act and political change, former Congressman Underwood summarized the U.S.-Guam situation in these words:
Today, I think people want the relationship between the federal and Guam governments defined so that it can’t be changed arbitrarily. We hope to increase our autonomy and enhance our participation in federal decision making in a way that enhances our economy as well as our autonomy.
By Donald R. Shuster, Ed.D.
For further reading
Leibowitz, Arnold H. Defining Status: A Comprehensive Analysis of United States Territorial Relation. The Netherlands: Martinus Nijhoff, 1989.
McHenry, Donald F. Micronesia: Trust Betrayed New York: Carnegie Endowment for International Peace, 1975.
Pacific Daily News, “Centennial Timeline,” June 21, 1998.
Rogers, Robert F. Destiny’s Landfall: A History of Guam. Honolulu:, University of Hawai`i Press, 1995.
Taitano, Carlos P. “American Citizenship: A Centennial Commemoration.” Keynote address at a public meeting during the centennial commemoration, Plaza de Espana, Hagåtña, GU, August 1, 1998.
“Trusteeship Agreement.” In the 1980 Trust Territory of the Pacific Islands 33rd Annual Report. Washington, D.C.: Department of State Publication 9181, 1981.
Underwood, Robert A. Brief remarks at a public meeting, the Guam Humanities Council Forum on the Organic Act, University of Guam College of Liberal Arts and Social Sciences Lecture Hall, December 7, 2005.
Willens, Howard P. and Ballendorf, Dirk A. _The Secret Guam Study: How President Ford’s 1975 Approval of Commonwealth Was Blocked by Federal Officials. Mangilao, GU: University of Guam Richard F. Taitano Micronesian Area Research Center and the Commonwealth of the Northern Mariana Islands Division of Historic Preservation, 2004.
Few peoples in the world have had continued colonial status for the past 340 years. However, the Chamorro people can claim this unfortunate distinction. It all began when Ferdinand Magellan, and his three small ships stumbled upon the Mariana Islands March 13, 1521. Totally exhausted, sick with scurvy and half-starved, Magellan and his crew were fed and the ship’s stores replenished. Magellan stayed just long enough to take vengeance on the islanders’ for their theft of his ship’s skiff, and, reportedly, carve out human entrails for his sick crew.
It was a tragic beginning to colonization for the Chamorros.
Spanish take charge
Because of the Chamorros’ perceived aggressive ways, Magellan was not interested in claiming the islands for Spain. Sailing out of New Spain (Mexico), Miguel Lopez de Legazpi, a prosperous landowner from Mexico City, officially took Guam as a formal possession of Spain in 1565. But a continuous Spanish colonial presence did not begin on Guam until 1668, after King Philip IV of Spain approved Father Diego Luis de San Vitores’, S.J., mission to Guam. San Vitores needed several years of heavy-duty politicking and persuading to get his vision funded. For this he depended on Queen Mariana and her Jesuit confessor, Father J. E. Nithard.
Fr. San Vitores was Guam’s first governor (head of colony) and his main order of business was, of course, to Christianize the Chamorros. This led to the priest’s murder in 1672 by Chief Matapang and sixteen years of Chamorro resistance that was brutally put down by Spanish force of arms.
Three priests—Frs. Francisco Solano, Francisco Ezquerra, and Peter Coemans—followed San Vitores as head of colony till 1674 when the first military man, Captain Damian de Esplana, originally assigned to the Philippines was stranded on Guam. Because of his military rank, the Jesuits requested Esplana to serve as head of the mission.
It was not until 1681 that Captain Antonio Saravia was appointed the first official Military Head Commander (later governor) of Guam upon the authority of King Charles II of Spain. One of Saravia’s first acts was to persuade all the Chamorro leaders, then loyal to Spain, to take and sign an oath of allegiance. They promised to “abide by any law which His Majesty might be pleased to impose upon us.” This show of loyalty was celebrated with cannon and musket fire, shouts, and triton trumpet shell blasts. For the next 217 years and fifty-some foreign governors, the Chamorros would live as both citizens and subjects of Spain.
In 1684, after sixteen years of war, the Spanish had largely subdued the Chamorros and imposed a governing structure. A network of dirt tracks connected five districts each with a pueblo, or main village, and church. A priest and a soldier were assigned to each pueblo. Leading Chamorros were identified and designated as principales. The principales were assigned some village duties and used to persuade all the Chamorros in the surrounding area to take up residence in the main village.
The village priest headed both the church and school with upkeep being done by Chamorros. In 1680 Guam had nine priests and three lay brothers and a population of about 7,000. This was a considerable reduction from the 50,000 estimated at San Vitores’ arrival. The population, reduced by the Spanish-Chamorro War, was further reduced by epidemics in 1688 and 1693 that began from diseases brought by Spanish ships.
The 217 years of Spanish colonial rule on Guam was theocratic and autocratic. Toward the end of that period, however, a royal order of 1885 introduced an element of village-level democracy. The order allowed free use of crown land by Chamorros and the election of local officials called gobernadorcillo, or mayor, from among the principalia class. This was a major change for the islands, with elected officials replacing appointed ones.
Americans were next
Such a change, important as it was, had no impact on the continued decline of Spain’s empire, by 1898 but a shadow of its former self. Aggressive and ambitious, the United States had established itself as a player in the arena of world geopolitics. Irritated by Spain’s autocratic rule of Cuba and the mysterious explosion that destroyed the battleship, USS Maine, then in Havana’s harbor, the U.S. declared war on Spain in April 1898.
In June, Captain Henry Glass quickly took Guam and sailed on to the Philippines. In August a protocol was signed ending the fighting and in December the Treaty of Paris was agreed to whereby the U.S paid $20 million reparations for all the Philippines, Puerto Rico, and Guam.
The transfer of Guam’s sovereignty did not involve the Chamorros and other than the assignment to the U.S. Congress the power to determine the civil rights and political status of the Chamorros, there was no explicit obligation placed on the U.S. to cultivate self-government or improve the political, social, or economic well-being of the indigenous people. The authority to administer Guam was soon transferred to the U.S. Navy, whose appointed governors would assume complete and unquestioned authority of Guam and its people. From the beginning, Guam was and still is but a piece of real estate needed by the American empire for its strategic purposes.
Guam’s first U.S. Naval governor arrived in August 1899 and the last one ended his term when the Organic Act was signed in 1949. As with the Spanish, American military rule was autocratic, the one-man rule of a commanding naval officer. Be that as it may, individual naval governors took initiatives to enlarge Chamorro participation in government.
Governor Roy Smith (1916-1918) established the first Guam Congress. This group of thirty-four members was made up of village commissioners, deputy commissioners and other prominent Chamorros, all appointed by the governor. However, the “legislators” were told in no uncertain terms that they were merely an advisory body with no authority to debate political rights or status issues.
Guam’s greatest naval governor was Willis W. Bradley, 1929-1931. Bradley worked to forward recommendations to Washington, D.C. that Guam’s people be granted U.S. citizenship and a bill of rights. While his efforts were ignored by U.S. leadership, he went ahead and established Guam citizenship and a Guam Bill of Rights. He reconstituted the Guam Congress as a bicameral elected body and called for the direct election of village commissioners. However, the Navy brass in Washington was not happy with Bradley’s initiatives in the area of expanded civil rights for Guam’s people and recalled him at the end of his term.
World War II brought Japanese
U.S. naval rule of Guam was violently interrupted by the 1941 attack of the Empire of Japan’s forces. The Imperial Japanese Navy’s 54th Naval Defense Guard ruled Guam for the purpose of establishing the Greater East-Asia Co-prosperity Sphere. This ideology was intended to liberate Asian peoples from European colonialism and establish one political and economic bloc centered on Japan.
Japan’s grand vision resulted in repressive and harsh rule. Japanese forces would occupy Guam for nearly three years between December 1941 and July 1944. Attempts to implement the sphere ideology came crashing to the ground as an occupying military government had to immediately transform itself into a fighting force which was crushed in less than a month by the overwhelming power of the U.S. military. Guam then reverted to the American empire.
Americans come back
What remained steady and increasingly persistent both before and after the Pacific War was the Chamorro call for political rights and civilian rule. This began in 1901 with a petition calling for a permanent civilian government. In 1917 at the opening of the first Guam Congress, Tomas Calvo Anderson asserted:
It is high time that there be granted to the people, respectful, loyal and devoted to the Great American nation, the same rights that have been granted to the different states, territories and possessions… Our ideals are realized by the giving of that which by right should be granted, that is to say, the defining of the status of the Chamorro people.
Again in 1926 and 1929, the Guam Congress adopted and endorsed petitions for the grant of U.S. citizenship to Chamorros. A few years later, the Guam Recorder of 1933 contained two statements, one by congressmen Manuel F. Ulloa and Dr. Ramon M. Sablan and a second by Guam Postmaster James Underwood calling for American citizenship. In response, naval Governor Captain George A. Alexander endorsed this effort by transmitting the citizenship petition to the White House signed by 2,000 Chamorros.
Dead silence from Washington D.C.
In spite of dead silence from Washington, D.C. in response to all these petitions, the push for citizenship and civil rights continued with the efforts of local political leaders and men of prominence. In 1936, Baltazar J. Bordallo and Francisco Baza Leon Guerrero made the long trip to Washington using donations from school children and their own funds to personally lobby the U.S. Congress for a citizenship bill. Introduced into both the 75th and 76th Congresses of 1937 and 1939, the bill eventually failed because of navy opposition and the specter of war.
After the war—one during which Chamorros demonstrated great loyalty to the U.S. – some 600 Guamanian war veterans could and did become naturalized American citizens. In a January 1947 resolution the Guam Congress requested Governor Charles A. Pownall (a vice admiral) to ask the U.S. Congress to grant American citizenship to Guamanians and pass organic legislation establishing civilian government. The Navy Department postponed action on this request while it awaited the results of the Hopkins Study concerning Guam and American Samoa. That study had been commissioned by President Harry S. Truman’s secretary of defense to inspect and recommend changes in the government of American Samoa and Guam as well as one completed by a cabinet level committee.
Both groups made nearly identical recommendations. They proposed that congressional legislation provide civilian government via an organic act, American citizenship, a bill of rights, and local legislative powers be established by law. Friends of Guam on the U.S. mainland, including former Governor Willis W. Bradley, then a congressman from California, were lobbying for these changes and making Guam’s plight a national issue.
However, what really broke the navy opposition and got President Truman’s attention was the 1949 walkout of the Guam Congress over a serious disagreement with Governor Charles A. Pownall. Besides refusing to grant subpoena powers to the congress — the reason for the walkout — he also declared their seats vacant and stated that he would fill them by appointment.
The walkout and the heavy military hand were reported in both The New York Times and The Washington Post and caught Truman’s attention. In early 1949 the president ordered the Department of Interior to draft an organic act for Guam, approved it in May, and had it introduced into the 81st Congress. Hearings were held on Guam in late 1949 that led to numerous changes to the draft. Even the navy testified in favor of the organic legislation, after all it already had about thirty-six percent of Guam’s land under its control.
Organic Act signed
In mid-1950, the U.S. Congress passed the Guam Organic Act and President Truman signed it into law on August 1. Only one Chamorro was present at this event. This was former Guam Congressman Carlos P. Taitano, then an American citizen and student at the Georgetown University Law School. Taitano had been the key contact to the national press that got Guam’s plight into the newspaper headlines. At a 1998 celebration of the forty-eighth anniversary of the act, he publicly stated that the approval of the Organic Act:
...was the beginning of the decolonization of Guam. Unfortunately, almost half a century after… the Chamorros are still trying to set up an island government without the bounds or restraints of colonialism. It is our hope that before another fifty years have passed… we would see the passage of the Guam Commonwealth Act, now before the U.S. Congress.
The major provisions of Guam’s Organic Act provided American citizenship; a bill of rights; a civilian administration and local three branch government that included a civilian executive that retained many of the powers of the former naval governor and who, just as under the U.S. Navy, would be appointed by the U.S. president, a 21-seat unicameral legislature, and a judiciary.
The act also identified and reserved over thirty-six percent of Guam’s land for U.S. military use and declared Guam to be an unincorporated Territory of the U.S. The act has been amended numerous times by Congress since 1950; notable amendments included those for an elected governor and lieutenant governor, an elected delegate to the U.S. Congress, and most recently, a Guam Supreme court as a separate and pinnacle body of the island judiciary system. Although these changes improved the Organic Act, the government was not yet one of or by the people.
Still under United Nations watch
Chamorros certainly accepted the 1950 act as a large political step forward since it lifted the heavy yolk of military rule. Nevertheless, they did not have an opportunity to vote on it. Strictly speaking, an act of self-determination had not been taken and Guam remains on the United Nation’s list of non-self-governing territories. As an unincorporated territory, Guam continued as a strategically located piece of real estate belonging to the American empire.
The Organic Act of 1950 was a major step forward for Guam’s home rule and a model for the rest of the Pacific at that time. The act greatly accelerated political activity with the formal establishment of the Democratic and Republican parties in the 1960s, fierce competition (bi-annually) for legislature seats, and beginning in 1970, battles for the governor and lieutenant governor offices (every four years). Control of the legislature and governorship has oscillated between the Republicans and Democrats, stimulated by dynamic personalities such as Democrat Ricardo J. Bordallo and Republican Joseph F. Ada. The 1998 gubernatorial contest between Democrat Carl Gutierrez, the incumbent, and Ada, attempting to make a political come-back, culminated in an unprecedented post-election controversy that made its way to the Supreme Court of the United States for final resolution in favor of Gutierrez in 1999.
The same excitement evolved in the heated 2002 race between former Congressman Robert Underwood and his running mate, Senator Tom Ada, as they went nose-to-nose with Senators Felix Camacho and Kaleo Moylan, the sons of Guam’s first elected governor and lieutenant governor. In 2002, the sons won, but it took some underhanded campaign maneuvers to pull off an upset. Camacho and Underwood faced off again in 2006 with different running mates. Camacho won again by a slim margin.
Other islands of Micronesia unshackled
In contrast to Guam’s “status of no status,” the island peoples of the Trust Territory of the Pacific Islands (TTPI) surrounding Guam were not shackled by the unincorporated territory doctrine of the U.S. Supreme Court’s Insular Cases. According to this doctrine, the U.S. Congress retains plenary authority over all unincorporated territories (such territories were not recognized as integral parts of the United States) and could decide which Constitutional protections and rights it might (or might not) extend to such territories. In contrast, the peoples of the TTPI were governed by the 1947 Trusteeship Agreement which, unlike the Treaty of Paris, clearly delineated obligations of the U.S. government that included “the development of the inhabitants of the trust territory toward self-government or independence as may be appropriate to the particular circumstances of the trust territory and its peoples and the freely expressed wishes of the people concerned.”
Because of this fundamental difference in legal doctrine, the TTPI leaders could and did negotiate political status change with the U.S. on a more or less equal basis. In negotiations with the U.S., the TTPI leaders (excepting the Northern Mariana Islands) rejected both territorial status and commonwealth status. Finally, in the mid 1980s (1994 for Palau) the various TTPI entities approved and signed compacts of free association with the U.S. that resulted in political independence. In the case of the Northern Mariana Islands (also a part of the TTPI), the leadership there concluded a covenant agreement that established a commonwealth relationship with the U.S. in 1975.
All the while, the U.S. citizens on Guam stood by and watched amazed and even angered at how they were being ignored. Guam delegate to the U.S. Congress, Antonio Won Pat remarked:
Whatever the needs—whether real or imagined—of the Pentagon in the western Pacific, the willingness of Washington to deal so generously with non-citizens while denying their fellow Americans equal treatment can only be viewed with suspicion and resentment by the people of Guam.
Ford approves Commonwealth but plan shelved
The highest reaches of the U.S. government got wind of this suspicion and resentment. In response, the National Security Council commissioned a study in September 1973 of U.S. national objectives, policies and programs for Guam. After the resignation of President Richard Nixon, President Gerald Ford reviewed the study, approved it, and directed that:
The U.S. negotiator should seek agreement with Guamanian representatives on a commonwealth arrangement no less favorable than that which we are negotiating with the Northern Marianas.
President Ford’s directive of February 1, 1975, issued through Secretary State Henry A. Kissinger was never carried out and the Guam study and the directive remained secret for nearly thirty years. Furthermore, the Department of Interior essentially subverted President Ford’s directive by never informing Guam’s political leaders of the study or presidential action on it.
Throughout the period 1980-1997, Chamorro leaders embarked on a serious effort to improve Guam’s political status through the Commission on Self-Determination that was established by the Guam Legislature in 1980. Totally unaware of President Ford’s directive of 1975, the Commission wrote a draft commonwealth act that was approved by the Guam electorate. The draft was introduced into every session of the U.S. Congress during the tenures of delegates Vicente Blaz (1985-1992) and Robert Underwood (1993-2002).
Guam’s commonwealth quest came to a standstill in 1997. At Congressional hearings on the act, John Garamendi, representing the Clinton Administration, rejected the provisions to do with Chamorro self-determination as well as immigration and labor control in the commonwealth bill. Congress remained uncommitted. At the present time, Guam’s government and people remain a creature of the Organic Act and a piece of property of the American empire. Speaking very recently about the Organic Act and political change, former Congressman Underwood summarized the U.S.-Guam situation in these words:
Today, I think people want the relationship between the federal and Guam governments defined so that it can’t be changed arbitrarily. We hope to increase our autonomy and enhance our participation in federal decision making in a way that enhances our economy as well as our autonomy.
By Donald R. Shuster, Ed.D.
For further reading
Leibowitz, Arnold H. Defining Status: A Comprehensive Analysis of United States Territorial Relation. The Netherlands: Martinus Nijhoff, 1989.
McHenry, Donald F. Micronesia: Trust Betrayed New York: Carnegie Endowment for International Peace, 1975.
Pacific Daily News, “Centennial Timeline,” June 21, 1998.
Rogers, Robert F. Destiny’s Landfall: A History of Guam. Honolulu:, University of Hawai`i Press, 1995.
Taitano, Carlos P. “American Citizenship: A Centennial Commemoration.” Keynote address at a public meeting during the centennial commemoration, Plaza de Espana, Hagåtña, GU, August 1, 1998.
“Trusteeship Agreement.” In the 1980 Trust Territory of the Pacific Islands 33rd Annual Report. Washington, D.C.: Department of State Publication 9181, 1981.
Underwood, Robert A. Brief remarks at a public meeting, the Guam Humanities Council Forum on the Organic Act, University of Guam College of Liberal Arts and Social Sciences Lecture Hall, December 7, 2005.
Willens, Howard P. and Ballendorf, Dirk A. _The Secret Guam Study: How President Ford’s 1975 Approval of Commonwealth Was Blocked by Federal Officials. Mangilao, GU: University of Guam Richard F. Taitano Micronesian Area Research Center and the Commonwealth of the Northern Mariana Islands Division of Historic Preservation, 2004.
Thursday, June 04, 2009
Proud Taotaomo'na
Proud taotaomo’na
Thursday, 04 June 2009
Letter to the Editor
Marianas Variety
IT SEEMS amazing how many proud Chamorros there are in the Mariana Islands. But when the word “independence” or the phrase “Yankee Go Home” are mentioned, attitudes change. You see, I am used to hearing bragging rights on the word “proud” from people who come from independent nations except from America, for the white race are not from America. As a matter of fact, they all emigrated from Europe since the late 1400s. Instead of saying proud Italian, Scottish, Irish, German, etc., they used the word American. For example, proud Irish-American, African American, and just plain “proud American.” Who is the true American though? I was taught that the Indians (Apache, Sioux, Cheyenne, etc.) and Mexican, Columbian, Brazilians are the true Americans.
Now let’s return to these islands. These islands, called the Mariana Islands, are inhabited by the oldest society on earth and are known throughout our planet by the old civilization as the Mountain Range of the Crescent Moon, in which the old civilizations claim as their origins.
Today, these islands are owned by the United States of America through wars: the Spanish American War of 1898 and World War II. Not as an independent country, but a property.
Between “Chamorro” and “Chamoru,” which spelling is correct? Actually, the word Chamorro/ru is not indigenous to these islands. It is indigenous to Spain. If a person were to consult a Spanish/English dictionary, one will find out that the word “Chamorro” is defined as the hind leg of a cow. So my question is how we, the aboriginals, can call ourselves “Chamorro” when it is not indigenous to our own language.
The next question should be, “What is our true name?” The answer is taotanomo’na. Then again, a proud Chamorro/ru will say that taotaomo’na means spirit. In reality, the true word for spirit is Aniti. It was actually the Catholic Church that made us believe that taotaomo’na and Chamorro are our true names.
The reason why the indigenous succumbed to their lies in such a short time is due to the ordered punishment and abuse both mentally and physically.
To the foreigners, the Spanish, even God believed our ancestors to be savages, who needed to be civilized. So guess what happened? Since 1521, when Magellan arrived until 1696, record of the size of the native population has been estimated to be over 200,000 throughout the islands. But in 1695, when all natives were assembled on Guam, the population count was under 4,000.
I would love to say to all the indigenous of these islands: Let’s come together and reclaim being a “Proud Taotaomo’na,” and reclaim our lands back and become and independent nation.
Howard A. Hemsing
a.k.a. Maga’lahi Maga’ Aniti
Yigo
Thursday, 04 June 2009
Letter to the Editor
Marianas Variety
IT SEEMS amazing how many proud Chamorros there are in the Mariana Islands. But when the word “independence” or the phrase “Yankee Go Home” are mentioned, attitudes change. You see, I am used to hearing bragging rights on the word “proud” from people who come from independent nations except from America, for the white race are not from America. As a matter of fact, they all emigrated from Europe since the late 1400s. Instead of saying proud Italian, Scottish, Irish, German, etc., they used the word American. For example, proud Irish-American, African American, and just plain “proud American.” Who is the true American though? I was taught that the Indians (Apache, Sioux, Cheyenne, etc.) and Mexican, Columbian, Brazilians are the true Americans.
Now let’s return to these islands. These islands, called the Mariana Islands, are inhabited by the oldest society on earth and are known throughout our planet by the old civilization as the Mountain Range of the Crescent Moon, in which the old civilizations claim as their origins.
Today, these islands are owned by the United States of America through wars: the Spanish American War of 1898 and World War II. Not as an independent country, but a property.
Between “Chamorro” and “Chamoru,” which spelling is correct? Actually, the word Chamorro/ru is not indigenous to these islands. It is indigenous to Spain. If a person were to consult a Spanish/English dictionary, one will find out that the word “Chamorro” is defined as the hind leg of a cow. So my question is how we, the aboriginals, can call ourselves “Chamorro” when it is not indigenous to our own language.
The next question should be, “What is our true name?” The answer is taotanomo’na. Then again, a proud Chamorro/ru will say that taotaomo’na means spirit. In reality, the true word for spirit is Aniti. It was actually the Catholic Church that made us believe that taotaomo’na and Chamorro are our true names.
The reason why the indigenous succumbed to their lies in such a short time is due to the ordered punishment and abuse both mentally and physically.
To the foreigners, the Spanish, even God believed our ancestors to be savages, who needed to be civilized. So guess what happened? Since 1521, when Magellan arrived until 1696, record of the size of the native population has been estimated to be over 200,000 throughout the islands. But in 1695, when all natives were assembled on Guam, the population count was under 4,000.
I would love to say to all the indigenous of these islands: Let’s come together and reclaim being a “Proud Taotaomo’na,” and reclaim our lands back and become and independent nation.
Howard A. Hemsing
a.k.a. Maga’lahi Maga’ Aniti
Yigo
Wednesday, January 28, 2009
Guam Struggles to Find Its Roots From Beneath Growing Piles of Spam
WALL STREET JOURNAL
March 28, 2000
Guam Struggles to Find Its Roots Beneath Growing Piles of Spam
By ROBERT FRANK
Staff Reporter of THE WALL STREET JOURNAL
HAGATNA, Guam -- The brochures for this breezy Pacific outpost boast of a "small island containing a world of cultures." On the main drag in downtown Hagatna, Japanese noodle shops thrive amid Dairy Queens, cha-cha clubs, Spanish-style Catholic churches and American strip clubs. There's even a Wild West-style shooting gallery that doubles as a wedding chapel for visiting South Koreans.
And what about the native culture of Guam? "Oh, gee. I'm not sure where to even look," says a Japanese concierge at the Guam Hyatt Regency. "Maybe the mall?"
Cold War Castaway
Forgive Guam its confusion. Officially, this small volcanic island in the middle of the Pacific, which has been colonized three times, is an "unincorporated territory of the U.S." Unofficially, it's a Cold War castaway looking for a purpose. For decades, it was supported by the Navy, and more recently, by Japanese tourists looking for a nearby beach and duty-free Chanel bags. Through it all, people here have patiently adopted the language, food, clothing and religion of their invaders in hopes of being accepted.
Yet now, with self-determination all the rage around the world, Guam is looking for its inner Guamanian. Local residents are scheduled to vote in July on whether to remain part of the U.S. or become independent, setting the stage for a new round of talks with Congress on the island's status. Guam's indigenous Chamorros are banding together to fight for Chamorro rights, Chamorro businesses and, most of all, Chamorro culture.
Leading the charge is the Chamorro Nation, a group of tattooed youths and tribal activists who seek to reclaim the country. Their methods are mild -- aside from staging the occasional sit-in, they give beach tours and fauna lessons.
The group has gained widespread popularity on an island searching for its precolonial roots. "We've had some tough times since Magellan landed" in 1521, says Eddie L.G. Benavente, leader of the Chamorro Nation, and a teacher at Guam's John F. Kennedy High School. "But now it's time to take control of our country and our culture."
Trouble is, after all those invasions, no one is quite sure what Chamorro culture is. On a steamy evening along the coast, the lights flicker on at Chamorro Village. A Spanish-style plaza of stalls and shops, Chamorro Village was born in the early 1990s to promote Chamorro arts and crafts and raise the profile of Chamorro culture. Tonight, only a few stalls are open -- and they're far from Chamorro.
Most sell kimonos and T-shirts. Carmen's Mexican Restaurant is dark, and the Jamaican Grille is empty. The only visitors are two Koreans sitting in the food court eating Szechuan food.
"You have to come on Wednesday nights," says Tien Bin Wu, a 67-year-old owner of a Cantonese food stall. "Wednesday night is Chamorro night."
At the far corner of the village, Jose Rosario proudly shows off his small collection of "genuine Chamorro artifacts." His store, called Che lu -- which means "brother" or "sister" in the rarely spoken language of Chamorro -- offers old-fashioned fishhooks and a collection of egg-shaped rocks that were once used in Chamorro slingshots. His biggest seller is the Che lu baseball hat.
Mr. Rosario concedes that four centuries of colonial rule have taken their toll on the Chamorro identity. Less than 40% of the island's 160,000 people are now considered "Chamorro," and most of them have Philippine or Mexican ancestors, dating from Guam's 18th- and 19th-century trading days. Most of the island's original settlers -- of Malay and Indonesian descent -- were wiped out by either disease or war with the various colonizers, which included the Spanish, Americans and Japanese. Filipinos, who are pouring into Guam for jobs, are expected to outnumber Chamorros in the next decade.
Still, Mr. Rosario says he sees a "renaissance" in Chamorro pride, based on legends and history passed down from generation to generation. A 1671 speech by a tribal chief named Hurao, who gored a Spanish missionary with a lance, has become a rallying cry for nationalists.
"Before [the Spaniards] arrived ... did we know rats, flies, mosquitoes and all the other little animals which constantly torment us?" Chief Hurao said, in a speech recounted by a French Jesuit. "These are the beautiful presents they have made us."
Spam Capital
Later came the gift of Spam. Guam's culinary past, buried under Spanish rice, Philippine noodles and American burgers, has been difficult to uncover. The island's two most celebrated dishes -- red rice, and pancit, a fried-noodle dish -- are both Filipino. Spam is the true national mainstay, thanks to the Americans. Guam consumes more Spam per capita than any country in the world, according to its maker, Hormel Foods Corp. Guam hosts a Spam Olympics to honor new Spam recipes.
Even the celebrated Chamorro Chip Cookie turns out to be tainted. At the small cookie factory, dozens of locals mix a secret blend of nuts, dough and chocolate chips to create one of the island's best-known delicacies. The labeling on the folksy-looking boxes, written in Chamorro, says "made exclusively on Guam." But Chamorro Chip is owned by a Bostonian, Bob McLaughlin, who also owns the Boston Pizza Co. on Guam.
Dozens of Chamorros interviewed struggled to name a food that is distinctly Chamorro.
"I've got one!" says Tony Lamorena, a local senator. "Barbecued fruit bat. My grandmother used to make it." The local fruit bat, however, is a threatened species and can't be eaten. The same is true of Mr. Lamorena's other suggestion, sea turtle. "I guess we'll stick to Spam," he says with a sigh.
Seen in the Ocean
High on Guam's tallest sea cliff, two bronze figures embrace in the sunset. The statues honor the legend of the Two Lovers, a key part of the Chamorro culture. During early Spanish rule, the story goes, a fair Chamorro maiden was ordered by her father to marry a Spanish army captain. She refused, having fallen in love with a handsome Chamorro warrior. After the two tried to escape, they were chased by the Spanish army to the edge of the cliff. Rather than surrender, the two tied their long black braids together and plunged into the dark waters. On a moonlit night, locals say they can see the spirits of the two lovers frolicking in the ocean below.
They're more likely to see ice-cream cups. At the top of the cliff, a tourist lookout is perched at the edge of the Lovers Point, flanked by a Haagen-Dazs stand and postcard booth. While it's billed as a sacred Chamorro site, few Chamorros ever visit. The only visitors these days are the occasional Japanese couple who use the site for weddings.
"Who's a Chamorro, and who's not?" asks 18-year-old Menchie Canlas, a Filipino ticket-taker at the cliff. "I don't think anybody knows anymore."
March 28, 2000
Guam Struggles to Find Its Roots Beneath Growing Piles of Spam
By ROBERT FRANK
Staff Reporter of THE WALL STREET JOURNAL
HAGATNA, Guam -- The brochures for this breezy Pacific outpost boast of a "small island containing a world of cultures." On the main drag in downtown Hagatna, Japanese noodle shops thrive amid Dairy Queens, cha-cha clubs, Spanish-style Catholic churches and American strip clubs. There's even a Wild West-style shooting gallery that doubles as a wedding chapel for visiting South Koreans.
And what about the native culture of Guam? "Oh, gee. I'm not sure where to even look," says a Japanese concierge at the Guam Hyatt Regency. "Maybe the mall?"
Cold War Castaway
Forgive Guam its confusion. Officially, this small volcanic island in the middle of the Pacific, which has been colonized three times, is an "unincorporated territory of the U.S." Unofficially, it's a Cold War castaway looking for a purpose. For decades, it was supported by the Navy, and more recently, by Japanese tourists looking for a nearby beach and duty-free Chanel bags. Through it all, people here have patiently adopted the language, food, clothing and religion of their invaders in hopes of being accepted.
Yet now, with self-determination all the rage around the world, Guam is looking for its inner Guamanian. Local residents are scheduled to vote in July on whether to remain part of the U.S. or become independent, setting the stage for a new round of talks with Congress on the island's status. Guam's indigenous Chamorros are banding together to fight for Chamorro rights, Chamorro businesses and, most of all, Chamorro culture.
Leading the charge is the Chamorro Nation, a group of tattooed youths and tribal activists who seek to reclaim the country. Their methods are mild -- aside from staging the occasional sit-in, they give beach tours and fauna lessons.
The group has gained widespread popularity on an island searching for its precolonial roots. "We've had some tough times since Magellan landed" in 1521, says Eddie L.G. Benavente, leader of the Chamorro Nation, and a teacher at Guam's John F. Kennedy High School. "But now it's time to take control of our country and our culture."
Trouble is, after all those invasions, no one is quite sure what Chamorro culture is. On a steamy evening along the coast, the lights flicker on at Chamorro Village. A Spanish-style plaza of stalls and shops, Chamorro Village was born in the early 1990s to promote Chamorro arts and crafts and raise the profile of Chamorro culture. Tonight, only a few stalls are open -- and they're far from Chamorro.
Most sell kimonos and T-shirts. Carmen's Mexican Restaurant is dark, and the Jamaican Grille is empty. The only visitors are two Koreans sitting in the food court eating Szechuan food.
"You have to come on Wednesday nights," says Tien Bin Wu, a 67-year-old owner of a Cantonese food stall. "Wednesday night is Chamorro night."
At the far corner of the village, Jose Rosario proudly shows off his small collection of "genuine Chamorro artifacts." His store, called Che lu -- which means "brother" or "sister" in the rarely spoken language of Chamorro -- offers old-fashioned fishhooks and a collection of egg-shaped rocks that were once used in Chamorro slingshots. His biggest seller is the Che lu baseball hat.
Mr. Rosario concedes that four centuries of colonial rule have taken their toll on the Chamorro identity. Less than 40% of the island's 160,000 people are now considered "Chamorro," and most of them have Philippine or Mexican ancestors, dating from Guam's 18th- and 19th-century trading days. Most of the island's original settlers -- of Malay and Indonesian descent -- were wiped out by either disease or war with the various colonizers, which included the Spanish, Americans and Japanese. Filipinos, who are pouring into Guam for jobs, are expected to outnumber Chamorros in the next decade.
Still, Mr. Rosario says he sees a "renaissance" in Chamorro pride, based on legends and history passed down from generation to generation. A 1671 speech by a tribal chief named Hurao, who gored a Spanish missionary with a lance, has become a rallying cry for nationalists.
"Before [the Spaniards] arrived ... did we know rats, flies, mosquitoes and all the other little animals which constantly torment us?" Chief Hurao said, in a speech recounted by a French Jesuit. "These are the beautiful presents they have made us."
Spam Capital
Later came the gift of Spam. Guam's culinary past, buried under Spanish rice, Philippine noodles and American burgers, has been difficult to uncover. The island's two most celebrated dishes -- red rice, and pancit, a fried-noodle dish -- are both Filipino. Spam is the true national mainstay, thanks to the Americans. Guam consumes more Spam per capita than any country in the world, according to its maker, Hormel Foods Corp. Guam hosts a Spam Olympics to honor new Spam recipes.
Even the celebrated Chamorro Chip Cookie turns out to be tainted. At the small cookie factory, dozens of locals mix a secret blend of nuts, dough and chocolate chips to create one of the island's best-known delicacies. The labeling on the folksy-looking boxes, written in Chamorro, says "made exclusively on Guam." But Chamorro Chip is owned by a Bostonian, Bob McLaughlin, who also owns the Boston Pizza Co. on Guam.
Dozens of Chamorros interviewed struggled to name a food that is distinctly Chamorro.
"I've got one!" says Tony Lamorena, a local senator. "Barbecued fruit bat. My grandmother used to make it." The local fruit bat, however, is a threatened species and can't be eaten. The same is true of Mr. Lamorena's other suggestion, sea turtle. "I guess we'll stick to Spam," he says with a sigh.
Seen in the Ocean
High on Guam's tallest sea cliff, two bronze figures embrace in the sunset. The statues honor the legend of the Two Lovers, a key part of the Chamorro culture. During early Spanish rule, the story goes, a fair Chamorro maiden was ordered by her father to marry a Spanish army captain. She refused, having fallen in love with a handsome Chamorro warrior. After the two tried to escape, they were chased by the Spanish army to the edge of the cliff. Rather than surrender, the two tied their long black braids together and plunged into the dark waters. On a moonlit night, locals say they can see the spirits of the two lovers frolicking in the ocean below.
They're more likely to see ice-cream cups. At the top of the cliff, a tourist lookout is perched at the edge of the Lovers Point, flanked by a Haagen-Dazs stand and postcard booth. While it's billed as a sacred Chamorro site, few Chamorros ever visit. The only visitors these days are the occasional Japanese couple who use the site for weddings.
"Who's a Chamorro, and who's not?" asks 18-year-old Menchie Canlas, a Filipino ticket-taker at the cliff. "I don't think anybody knows anymore."
Monday, October 20, 2008
Discovering Micronesia's Spanish heritage
Tuesday, 21 October 2008 00:00 by Zita Y. Taitano | Variety News Staff
A GROUP of educators and historians gathered last week to discuss the influence of the Spanish not only in the Mariana Islands but alsoMarie Lourdes Joy Onozawa, environmental planner/architect from Cebu, Philippines, speaks before a group on Friday on the importance of gathering resources during the International Conference on Spanish Heritage in Micronesia.
Close to 100 people attended the International Conference on Spanish Heritage in Micronesia for three days last week and over the weekend to go over the historical impact Spain had for 400 years and how we as islanders can preserve that part of our heritage.
Co-coordinator for the conference, Dr. Judy Flores, said the conference is funded by a grant from the Spanish program for cultural cooperation and is from the Spanish government.
"Their idea is to help preserve, promote, publish materials about the Spanish heritage in the Pacific," Flores said.
The $20,000 grant was intended only for the village of Inarajan, which is still rich in history from the Spanish era. However, the grant has since been extended to include the CNMI and Micronesia.
On the first day of the conference, which was Thursday, representatives from the Philippines presented information about how residents can help preserve part of the Spanish culture.
Later on that day, representatives from Palau, Guam, CNMI, and the FSM discussed what resources their islands have.
On Friday, one of the speakers, Marie Lourdes Joy Onozawa, environmental planner/architect from Cebu, Philippines, conducted a workshop that would assist the participants in identifying their resources.
The conference concluded on Saturday with a tour and on-site workshop in Inarajan where participants had a chance to see how Guam is able to gather resources and document them for historical purposes.
Flores said all the information gathered from the conference will be put together and published in a few months.
A GROUP of educators and historians gathered last week to discuss the influence of the Spanish not only in the Mariana Islands but alsoMarie Lourdes Joy Onozawa, environmental planner/architect from Cebu, Philippines, speaks before a group on Friday on the importance of gathering resources during the International Conference on Spanish Heritage in Micronesia.
Close to 100 people attended the International Conference on Spanish Heritage in Micronesia for three days last week and over the weekend to go over the historical impact Spain had for 400 years and how we as islanders can preserve that part of our heritage.
Co-coordinator for the conference, Dr. Judy Flores, said the conference is funded by a grant from the Spanish program for cultural cooperation and is from the Spanish government.
"Their idea is to help preserve, promote, publish materials about the Spanish heritage in the Pacific," Flores said.
The $20,000 grant was intended only for the village of Inarajan, which is still rich in history from the Spanish era. However, the grant has since been extended to include the CNMI and Micronesia.
On the first day of the conference, which was Thursday, representatives from the Philippines presented information about how residents can help preserve part of the Spanish culture.
Later on that day, representatives from Palau, Guam, CNMI, and the FSM discussed what resources their islands have.
On Friday, one of the speakers, Marie Lourdes Joy Onozawa, environmental planner/architect from Cebu, Philippines, conducted a workshop that would assist the participants in identifying their resources.
The conference concluded on Saturday with a tour and on-site workshop in Inarajan where participants had a chance to see how Guam is able to gather resources and document them for historical purposes.
Flores said all the information gathered from the conference will be put together and published in a few months.
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