I TASI YAN I TANO'
GALLERY 2 | THE SEA AND THE LAND
As master seafarers, our earliest ancestors navigated to the Mariana Islands from Island Southeast Asia over 3,500 years ago. They brought their knowledge and materials for survival. Modern CHamorus are the direct descendants of the Taotaomo’na, these first settlers. This is where our journey begins.
OPEN OCEAN
Before setting out on the ocean, our ancestors would ask the mananiti (ancestral spirits) for a safe return. Open ocean fishing was reserved for highly skilled navigators possessing traditional knowledge of the sea, sky, and sea life to guide them. When they returned with a catch, the best fish was offered to the revered skulls of deceased ancestors as an expression of gratitude to the Saina for their catch.
Deep Sea Fishing
Guam is surrounded by the Philippine Sea and the Pacific Ocean, and flanked by the Marianas Trench, the deepest known part of the world’s oceans. Our ancestors launched their canoes with incredible skill into open waters in pursuit of large fish. Marlin fossils were discovered in ancient sites. Some of the sophisticated techniques they used have been passed down through 150 generations.
In 1602, Catholic missionary Fray Juan Pobre de Zamora chronicled the story of Sunama, a CHamoru fisherman who caught a large marlin that was snatched away by a shark. Sunama refused to release his line, tied it to his canoe and diverted the shark to reclaim his catch. He was successful and sailed to shore with a woven mat hung at the masthead announcing his good fortune.
Centuries later, using rod-and-reel, Greg Duenas Perez caught the largest world-record blue marlin weighing 1,153 pounds. This impressive billfish was caught off Ritidian Point in 1969.
REEF - I MATTINGAN
Reef
The reef provided an abundance of food to our ancestors. Cocos Lagoon to the south and Apra Harbor to the west are barrier reefs. Fringing reefs surround the rest of the island. Today, we have more than 1,000 fish and 375 coral species in our reefs.
Men, women and children took part in reef fishing. Some fish, crabs and other sea foods were harvested during the day, others, at night. Nets, hooks and spears were used. During atulai (mackerel) season, large nets were stretched across the water, trapping fish as they swam toward shore.
I Poi’o
The poio was a tool used for reef fishing. It was made of half a coconut shell attached to a semi-spherical basalt or limestone rock. Ground coconut was placed inside the shell and then lowered into the sea. Fishermen would pull the stone up and down, releasing bits of coconut to lure the fish. They did this every day for several days or weeks, but each day they would shorten the rope until the fish were lured close enough to be easy to catch.
LAGOON - SANHALOM I MATTINGAN
Manéigao
Our ancestors used community-owned fish traps, called gigåo, to catch larger reef fish, such as hiteng (rabbitfish), lågua (parrot fish), gådåo (grouper), palaksi (wrasse), and tátaga (unicorn fish). Fish would be trapped in the stone barrier as the tide receded.
Guam’s coastal lagoons are rich in marine life. Today, deep lagoons are found off Cocos and Apra, and shallow lagoons surround Hagåtña and Tumon.
Our ancestors fashioned nets of different mesh sizes from plant fibers and seagrass and carved stone and ceramic sinkers. They also made hooks from turtle and oyster shells, coconut shells, wood, and bones. Tree fibers were used for fishing lines.
Manéhima – Giant Clams
Giant clams were harvested in the lagoon for their meat. Their shells were used to make tools and body ornaments
New Moon – Full Moon
Of the thirteen months in our ancient lunar calendar, three were connected to fishing:
- Umatalaf – to catch red snapper;
- Sumongsong – to stay inside and mend nets
- Umagåhaf – to catch crayfish or rock crabs.
BEACH - I KANTON TÅSI
Our ancestors settled in shoreline communities that provided shellfish and other resources. Tågong (shells), found abundantly at these sites, were used as body ornaments to reflect status, and as salåpe’ (wealth) for chenchule’ (gift-giving) in cultural ceremonies, clan exchanges and trade.
Triton Shell Horn
The call of the kulo’ (triton shell horn), evokes a connection to our ancestors. They used the kulo’ to maintain contact among canoes while at sea, express grief during funerals, call clans together and warn of impending danger.
I Guinahan I Matǻo Siha
In 1979, an elaborate burial of a woman was discovered during the construction of Ypao Beach Park. Several dozen beads of Spondylus and other shells had been placed across her neck and head, and some that may have been woven into a loincloth were found around her waist. Her body was flanked by two male skeletons. One of the men had a spear tip embedded in his shoulder. Twenty-five years later, excavations at Ñaton Beach uncovered another highly-adorned woman with over 430 conus shell beads and a cone shell bracelet on her arm. Both of these women are likely to have been maga’håga of the matåo caste.
Shell Tools and Ornaments
Our ancestors used shells they found in the beach environment to create tools for daily tasks, such as manlasgue (scrapers) and gåchai (axe).
The lalasas, made from spider conch, was used for peeling tubers and harvesting rice.
Tågong Haggan (turtle shells) were highly valued. Pieces were fashioned into plates or disks representing wealth. They were called lailai (plain shell plates) or pinipu (pierced shell plates). The more the shell was pierced, the more valuable it became.
Guinahan famagu’on (wealth of a child), was a highly-prized ornament of unpolished turtle shell disks strung together, ranging in diameter from six inches at the broader end to one inch. It was draped across the neck and hung unevenly over the stomach. In 1819, French explorer Louis Claude de Freycinet noted only high-ranking individuals had turtle shell ornaments. Guinahan famagu’on could also be worn by someone who saved a child’s life.
COAST - GI I KANTON TÅSI
Our ancestors had a rich tradition of pottery-making and knowledge of coastal living. The artifacts they left behind tell us about how they lived.
Litekyan (Guam), Achugao (Saipan), and Tåga’ (Tinian) are among the earliest known settlements in the Pacific Islands. The empe’ tinaha (pottery sherds) there date as early as 3,500 years ago. Nearby rivers provided clay for pots. Changes in pottery shape, size, and decorations found in Pre-Latte and Latte sites reflect changes in environment and lifestyle.
Marianas Redware
Pre-Latte Pottery (1500 BC to 900 AD)
The earliest pottery was thin-walled, with intricate lime-incised decorations. Patterns and motifs imprinted in pottery could have reflected clan symbols or features of the environment.
Marianas Plain Pottery
Latte Pottery (900 AD to 1700 AD)
Beginning about 2,500 years ago, pots became larger and heavier, with thicker walls and simpler decorations. Some pots had vertical sidewalls and a flat bottom. About 1,000 years ago, pots began to have thicker rims and little or no decoration. As our ancestors settled into more permanent homes, they produced larger, heavier and less-ornate pots for daily use. Additionally, the new pot styles may have reflected different foods or ways of cooking. Pot designs and markings might also have been influenced by available materials, or introduced through inter-island trade.
WETLANDS - HAGOE, SISONYAN YAN FANMANGLE’AN SIHA
Guam’s wetlands include marshes, swamps, estuaries, river valleys, springs and mangroves. These are thriving habitats for many animals, such as uhang (freshwater shrimp), pulan (moon fish), alimåsak (small crayfish) and atmangåo (mangrove crab), which were important sources of protein.
Nåsa
To catch freshwater shrimp, our ancestors created the nåsa, a trap made from split bamboo. It was baited with coconut meat.
Catching Eel
Man åchang (members of the lowest caste) lived inland and relied heavily on what they grew. With limited access to the ocean they engaged primarily in freshwater and wetland fishing. They used sticks or their hands to catch hasuli (freshwater eels), and tough scaled fish. These were not eaten by the Matåo or Acha’ot (the highest and mid-level castes).
Rice
Swampy areas in Malesso′, Humåtak, Hagåtña, Sumay, Inalahan and Talofofo were ideal places for growing få′i (rice). Planting, which was done in the lunar month of Fa’gualo (late October) and harvesting six months later, were primarily female tasks.
An archeological report in 1971 included evidence of a rice grain impression on a piece of ancient pottery found in Rota that dated hundreds of years before the arrival of Europeans. The Marianas were the farthest eastern extension of rice growing in the Pacific Islands in pre-contact times.
Rice cultivation in the Marianas demonstrates our link with Island Southeast Asia. Harvested grains, or pugas, were traded between clans, with other islands, and later, with Europeans for iron. Rice remains a staple in the CHamoru diet today.
Our ancestors celebrated a yearly festival at Fouha, where they believed the spirit-goddess Fo’na (Fu’una) created the first people. Rice cakes were presented as offerings, blessed, and taken back to their villages to heal the sick. Rice was also used in childbirth and marriage rituals. This celebration of blessing rice has recently been revived as Lukåo Fuha.
SAVANNAH AND VALLEYS - SABANETA YAN KAÑÅDA SIHA
Our island’s savannah is largely made up of nette (swordgrass) and åkgak (pandanus), and is widespread in southern Guam. Some of the largest latte are found in the sabañeta or grasslands. The kañåda, or valleys, flanked by rolling hills of volcanic soil, are more fertile for planting breadfruit, sugarcane, bananas and tubers of all kinds. Guam’s grasslands are now home to carabao, deer and wild pigs
Planting
Our ancestors worked the soil with wooden sticks and everybody helped at the guålo’ (cultivating crops). Women were primarily responsible for tilling and planting.
Dågu
Taro, yams and other tubers were brought to the Marianas by the first settlers. Our ancestors cultivated suni for both the root and leaves. Ancient dågu harvesting pits were found in archeological sites at Manenggon and Talo’fo’fo’.
The Lunar Calendar
Our ancestors relied on plant cultivation in small clearings, as well as food collecting and fishing. The months in the lunar calendar were named for weather conditions or subsistence activities linked with a particular moon phase.
JUNGLE - HÅLOM TÅNO’
Our ancestors called the lush interior heartland of Guam hålomtåno’. Many plants were already familiar to them, which they supplemented with new plants, such as seedless breadfruit and bananas. The niyok (coconut), supplied everything from food, drink and medicine, to material for shelter and tools. Today, we believe the spirits of our ancestors dwell in the hålomtåno’. Customarily, we seek their permission when entering and using materials from this sacred place.
Pugua’
Our ancestors introduced the pugua’ (betel nut) tree and the tradition known as mamå’on, which involves chewing pugua’ with pupulu (piper leaf) and åfok (slaked lime). This custom set the tone for social interactions and clan negotiations, and is still prevalent today.
Ifit
Wood from trees like the daog and dokdok were used to build canoes, house foundations, weapons, digging tools and other implements. Ifit, though, was particularly valued for its size and durability.
Titifok yan Mamama’
Our ancestors used materials from the natural environment in their social customs and traditions, such as for titifok (weaving) and mamå’on (betel nut chewing).
Carved Wooden Objects
They carved household items, including alunan hayu (headrests); kamyu (coconut graters) comprised of a wooden base and a shell scraper; putot (wooden mortars) and lommok (pestles). Unmarried apprentices in the guma’ urritao carved and carried tunas, a wooden stick imprinted with geometric designs, dyed with turmeric and topped with a tassel made of pokse’ (hibiscus bark). These carved sticks distinguished bachelors from married men.
Woven Objects
Weaving was a predominantly female activity. Coconut and pandanus leaves were woven into guafak (mats) and other items such as åtof (roofs), såtge (flooring), håfyen maigo’ (blankets), la’yak (sails), håfyen matai (funeral shrouds), håfyen patgon (baby carriers), tuhong (hats) and dogga (sandals).
Our ancestors wove kottot (baskets) and plaited containers of different shapes and sizes for a variety of purposes. The hakuk was a large shoulder basket with rope straps for carrying food reserves. The balakbak, a lidded medium-sized basket, was carried at the hip. The ålan tuktuk was divided into two equal-sized compartments. The åla was made for carrying yams, while guagua’ held freshly caught fish and tataho carried newly harvested rice. Ålan mama’on were small baskets for carrying pugua’, pupulu and åfok. Katupat were little diamond shaped boxes for cooking and carrying rice as tengguang, or food provisions when working.
Flying animals of Guam
Our jungles were originally home to fourteen species of birds. Some were hunted for food. Another flying animal, the fanihi (fruitbat) was long considered a delicacy and is now endangered.
The ko′ko′ (Guam rail), our official bird, and the chuguangguang (Guam flycatcher) are unique to Guam. Our island is also home to a variety of sea, shore and water birds.
The loss of habitat and the introduction of invasive species such as the brown tree snake caused most of our native birds to become extinct.
TINIGE' I MANAOTAO MO'NA SIHA
Cave pictographs
Our ancestors drew symbols on the walls of caves with white paste made of limestone, black made from charcoal and red from clay. The art from these caves was photographed in Guam, Saipan and Rota and likely had cultural and spiritual significance.
I TASI YAN I TANO’ -| THE SEA AND LAND
GINEN I MAÑAINA-TA | OUR ANCIENT HERITAGE
FANATAHGUIYAN I HA’ÅNI | TIME OF CHANGE
TI GERAN MAMI | A WAR NOT OF OUR MAKING
HINALOM AMERIKÅNU TÅTTE | AMERICANS RETURN 1944 – 1945
I FINALOFFAN YAN I MA’MAILA | OUR PAST AND OUR FUTURE
I HINANAO-TA NU I MANAOTAO TANO’ | THE JOURNEY OF THE CHAMORU PEOPLE
GINEN I MAÑAINA-TA | OUR ANCIENT HERITAGE