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Save the Date for Lukao Fuha
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- Written by: Bernard Punzalan
JOIN IN AS WE REMEMBER AND CELEBRATE LIFE AND REVIVAL OF AN ANCIENT TRADITION.
LUKAO FUHA- A Procession to Fuha! This location is sacred in our origin story of Fo'na and Pontan. Also, it was an ancient annual tradition of our Taotao Håya (Chamorro) ancestors and families from all the islands would be represented to make their way down to Guam to participate in the celebration of Fo'na (Fu'una) yan Pontan (Puntan).
For more information contact Joseph Certeza (671) 486-1589 or visit Our Islands Are Sacred on Facebook.
Suruhåna, Suruhåno yan i Amot
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- Written by: Bernard Punzalan
"Directory of Traditional Healers and Medicinal Plants in the Commonwealth of the Northern Mariana Islands"
By Manuel Flores Borja & Jose Somorang Roppul
"No law shall be made...prohibiting the traditional art of healing." From Article I, Section I of the Constitution of the Commonwealth of the Northern Mariana Islands. This is quite a profound statement that demonstrates a valuable component and deep respect of culture by embedding it within the supreme law of the land of the peoples'.
Although I have had this book for nearly a year, not long after it arrived, I loaned it out to a friend who was interested in it. So recently, it was returned and I have not quite finished reading it in detail, but did want to share with you the 47 names of people featured as a Suruhåna or Suruhåno in this book. Afterall, that is the main essence of the Chamorro Roots Genealogy Project – archiving names of those with Chamorro ancestry.
I am proud to say that Che'lu Noel Borja Quitugua, provided the design of the book cover. I must say that in the short time I have come to know Noel, I am quite inspired by his knowledge and efforts to help educate others and promote our culture.
This is an unusual and amazing book in so many ways of value and in addition to documenting part of our culture and history. It is translated in Carolinian, Chamorro and English. It contains oral history, many names and some with some genealogical information! Not all these people named are of Chamorro descent; however, this listing is inclusive and serves as a cross-reference for my genealogy notes.
This book also provided me more information about our connections and relationship with the Carolinians that have made our islands their home over the past few hundred years. It also contains some proverbs such as:
Chamorro: "Respeta I manåmko' sa' siha fondasion i lina'lå-ta."
Carolinian: "Awóór tuufey bwe iir lóngol malawasch."
English: "Respect the elders for they are the foundations of our lives."
I also didn't realize how many relatives through my Anderson lineage and within the Tudela branch, were traditional healers. This book was definitely calling out and talking to me!
FYI... As of this writing, I had extracted over 263 names and still counting!
Alphabetical List:
Aguon, Mrs. Victoria (Vicky) Borja
Aldan, Maria (Tan Maria) Ayuyu Atalig, Margarita (Ita) Songao Ayuyu, Edward (Eddie) Aldan Ayuyu, Emilio Aldan Blas, Fermina Ogo Borja, Florencia (Chencha) Manibusan Borja, Teresita (Terry) Santos Calvo, Julita Atalig Camacho, Luis (Ling) Blanco Castro, Rodrigo (Digo) Mundo Castro, Rosa Tanin Castro, Thomas Castro, Vicente Cepeda, Luis Cruz Concepcion, Ignacio Salas Crisostomo, Maria Palacios Cruz, Jose Pangelinan Dela Cruz, Juana Santos Kapileo, Juan Quitugua Kioshi, Caridad Ogo Magofna, Trinidad Pinaula Manglona, Lourdes Toves Masga, Dolores Evangelista |
Mendiola, Beata Duenas
Mendiola, Donald Benavente Mendiola, Thomas Duenas Mesngon, Maria Mettao, Magdalena Lairopi Mundo, Jesse Salas Norita, Rebecca Maratita Omar, Tony Pialur Quitugua, Lucia Babauta Rangamar, Carmen Cabrera Rangamar, Rafael Ilo Reyes, Brigida Cepeda Roppul-Warakai, Rosa Somorang Sablan, Aguida Pangelinan Sablan, Gregorio P. Salalila, Rosa Blas San Nicolas, Henry Deleon Guerrero San Nicolas, Timothy M. Saralu, Dionisia Saures Seman-Riumd, Marina Laniyo Sulapas, Remedio Camacho Toves, Carmen Matagolai Tudela, Conception Faiso |
Coincidently, last week the Mina dos na Konferension Amot was held on Guam from January 2-4, 2014. Kudos to Ursula Herrera, Jessica Nangauta and the many others who made this event possible and sharing the information and pictures on FB.
Some additional reading information on-line regarding suruhånos and suruhånas (traditional healers and medicine):
Paula Brinkley. 1999. Use of Traditional and Alternative Medicine in Children on Guam, Volume 6, No. 2, pg. 168-177.
Chamorro Language & Culture. 2008. The difference between being a Suruhana, Le'an, and using Atgimat. Retrieved January 2, 2014 from: http://chamorrolanguage.blogspot.com/2008/04/difference-between-being-suruhana-lean.html
Hale'ta Series, Department of Chamorro Affairs, ' Suruhånu yan Amot: Healers and Medicine', referenced January 2, 2014, © 2009 Guampedia™, URL: http://guampedia.com/healers-and-medicine-suruhanu-yan-amot/
Påle Eric Forbes. 2012. More on Chamorro Medicine. From: http://paleric.blogspot.com/2012/09/more-on-chamorro-medicine.html
Guam Community College. 2013. The Medicine of the Ancient People (Chamorro Language video with English subtitles. Retrieved January 2, 2014 from: http://i-nasion-chamoru.blogspot.com/2013/06/the-medicine-of-ancient-people.html
Marilyn C. Salas, PhD, ' Ancient Chamorro Medicine Making', referenced January 2, 2014, © 2009 Guampedia™, URL: http://guampedia.com/ancient-chamorro-medicine-making/
Merry Christmas
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- Written by: Bernard Punzalan
Taimanu gi Åntes Man E’Guihan I Låggua Giya Luta
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- Written by: Bernard Punzalan
How Did They Catch Parrot Fish in Rota in the Past
Some of the interesting observations of former Governor Cortes included some fishing techniques of the Chamorro people in Luta (Rota). One particular fishing technique involves the use of a live decoy, the Låggua, [Parrot Fish].
To start one must catch a Låggua alive and without taking it from the water, make a hole in its back fin, and then keep it prisoner in a stone corral that is specially constructed in some shallow basin of the reef.
When it is time to fish for more, they will lead the tied up Låggua behind a canoe to deep hallow areas within the reef where it is known that the Låggua frequents. From there they will let out the line until the captive Låggua touches the bottom. The captive Lugua is then used to lure out other Låggua, that may be stationary in a coral reef hole, to fight with him. The fisherman will then begin to pull the line until the Låggua that is following the captive Låggua is within reach of the Fisherman’s spear and then toka! Ha konne’ i Låggua! (He catches the Låggua.)
At the time of this recording by Cortes, he noted that not that many used this technique. Also the Guam Recorder, where this story comes from noted that Mr. Gregorio Calvo who was a native of Rota for twenty years [since the original article in 1926] added more insight to this fishing technique. According to Calvo, the decoys were “secured by loops made in the extremely long slender tail-fins, which were doubled back on themselves and then lashed firmly into place. A rope of pago-bark passed through the loops in the tail would not tear out as easily as one inserted in a hole made in the easily torn back fin.”
Guampedia.com offers a similar story about this fishing technique.
References:
Felipe de la Cortes. 1926. Memoirs of Don Felipe de la Cortes, Eleven Years as Governor of Guam 1855-1866. Guam Recorder, December 1926, Volume 3, Number 9
Dominica Tolentino, ' Ancient Chamorro Fishing Tools', referenced December 6, 2013, © 2009 Guampedia™, URL: http://guampedia.com/ancient-chamorro-fishing-tools/
This is How We “R” or “L”
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- Written by: Bernard Punzalan
Mari (A wise man)
On November 25, 2013 I was so ecstatic about being given a native name/title by my friend and native brother Noel B. Quitugua. I was so proud and honored; I made it a big deal on my FaceBook page. Noel appointed me with the title “Mari.” He further stated that this particular word cannot be found in the dictionary. It was a word that was used and told to him by his Grandfather. Mari refers to a wise man.
One of the challenges we Chamorro people face, with our very own history, is that which is written versus that which was passed down orally from generation-to-generation. These days many would programmatically respond that if it’s not written, it’s likely not true. But much our embedded history comes from perspectives and accounts of those from the outside; but, what about our own people from the inside? Doesn’t our perspective count?
So even though I was stumped for the moment about “Mari” being an indigenous word that could not be found in a Chamorro dictionary, it made me place even more value and appreciation to my newly designated title.
On my FaceBook page I admitted that I always wanted a native name. It was something I admired of others and viewed of ancestral value. It’s not to say that I don’t like or appreciate my given name at birth or my other ethnic heritages. I do! In fact, I was named after my Grandfather who was from the Philippines! My Punzalan Clan knows that. I spearheaded that on-going project to bridge that gap and connection of my Punzalan namesake and Filipino heritage since 1996.
Anyways, having a native name was definitely one of the subjects that I did not ever discuss with anyone. No one, not even my family, knew that I yearned for a native name. At times, I also wondered if I would see the day when someone gave me a native name. Then I would start to think about which native words would have the potential of describing me since this was how our ancestors received their names. I was thinking more in terms of a name associated with the Chamorro Roots Genealogy Project, like: håle’ (root) or manggåfa (family). Wow, was I somewhat off! I didn’t even think for once I would be granted a title rather than a name.
But still, I was proud! I was further honored with all the people that “Liked” and/or made comments about my announcement on FaceBook. There was one comment that was made, and was not able to fully understand. Sinangan (Jay Pascua), offered me his congratulations and made the initial comment. More recently he qualified his initial comment and then it finally hit home with me that one of the reasons why we are not able to find the word “Mari” in any of the dictionaries is because of the influences of other languages that have had an impact on our indigenous language.
Mali’i’ / Mali’e
More particularly, Sinangan had conveyed to me, “What a very interesting name you were given by the ancestors - Mari. It comes from those days long debates of our ancestors. Linguistically.... taking a cue from the word uritao .... hu li'i tao .... I see the man .... it's more appropriate to say ma'li'i .... to be seen the person you look to for wit and wisdom.” These profound statements blew me away!
I had completely forgotten that although the letters “r” and “l” remain distinct from each other in the contemporary Chamorro language, historically these two letters in the indigenous language have been documented to be variants of the same sound prior to the Spanish era.
Indeed, we have so much to uncover and decode from our indigenous language. Many words and meanings were a casualty of over 400 years of colonization from Spain and the United States. I admit that I am not fluent in the language, but will continue work on it so that we can continue to unlock our historical heritage.
I am proud and honored to be a part of people who seek to revive and reclaim long lost valuable components of our ancestral heritage from the Mariana Islands. We share a common goal in mind to document, preserve, protect and perpetuate our heritage for many more generations that will succeed us.
Si Yu’os Ma’ase (Thank You!)
I am still in awe of this. It is of great personal value to me. I am also still wondering why I have this insatiable drive for the project and what I do. I have learned and grown so much from this, the people who I have been blessed with in my life and journey. I will do my best to live up to my title Mari/Ma’Ii’e’ for which many of you recognize me.
Si Yu’os Ma’ase! God Bless you all!
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