FANATAHGUIYAN I HA’ÅNI
GALLERY 4 | TIME OF CHANGE
Over a period of three millennia, our ancestors developed a stable, self-sustaining and ecologically balanced lifestyle and social order. Change was on the horizon with the arrival of European explorers.
Spain came first, forcing a new religion, government and social structure on the land and our people. Our ancestors responded with nearly three decades of resistance. Many more died of diseases.
Different flags would be raised and lowered. Throughout these turbulent times, our sense of CHamoru identity would remain strong.
Tronkon Nunu
Tungo’ påtgon-hu i fina’pos-mu. Ekungok maolek i fino’ mañaina-mu. Fanatahguiyan i ha’åni, på’go pa’go-mu, agupa’ ti agupå-mu.
My child, know your past. Listen well to the words of your elders. These are changing times. Today is your today. Tomorrow may not be yours.
FIRST ENCOUNTERS WITH PEOPLE FROM THE WEST
I INÁSODDA’ I MANMO’FO’NA NA TAOTAO-TA YAN I TAOTAO SANLAGU SIHA
The first encounter our ancestors had with the West came with the arrival of Ferdinand Magellan. In 1565, Miguel Legaspi claimed our islands for Spain. Other explorers, pirates and whalers also stopped in Guam during this period.
“The Rape of Oceania Began with Guam” Author -Douglas L. Oliver
Westerners first called our islands Islas de las Velas Latinas because of the triangular woven sails of the hundreds of proas that met Magellan’s fleet. Within three days, they labeled our islands Islas de los Ladrones because of a cultural misunderstanding. Later, Padre Diego Luis de San Vitores, renamed the islands in honor of his patroness, Queen Maria Ana of Austria.
LA NAO DE CHINA TRADE
I TINILAIKA GINEN I SANHIYONG
Umatac became a port-of-call for many ships. Our ancestors traded with these visitors, supplying water, the coveted Marianas capers, provisions and laborers in exchange for iron and other goods. Mai’es, achote, donne’ and livestock soon became staple foods.
The Manila Galleon Trade, or La Nao de China, was the first global trade route in the Pacific. For 250 years, people, ideas, plants, animals and luxury items, like Chinese porcelain, gold, silver and spices were transported on these galleons. The Pilar, depicted here, sank near Cocos Island in 1690.
THE CROSS AND THE SWORD
I KILU’OS YAN I SAPBLE
To secure their dominance in the world, Spain sent conquistadors across the New World in search of lands and riches. Indigenous cultures, like ours, were threatened as never before. European religious fervor fueled the lust for conquest, hence, the unholy alliance between the Cross and the Sword.
THE CHAMORU DILEMMA: REBELLION OR SURVIVAL?
I INACHÅKEN I CHAMORU SIHA: U MAMUMUYI PAT U FANLÅ’LA?
Confusion and discontent grew with the establishment of the colony. Severe drought conditions at that time worsened the tension. Our ancestors were faced with a dilemma. Some were baptized and made the choice to cooperate. Others chose to heed the call by Maga’lahi as Hurao who rallied 2,000 warriors to rise up against the Spanish in 1671.
UNDER THE SPANISH FLAG
GI I PÅPA’ I BANDERAN ESPÅÑA
In 1680, control of the colony was transferred from the priests to the Spanish governor. Like indios from Mexico and the Philippines, our ancestors took on Spanish names, donned garments fashioned from imported cloth, and practiced a Catholic identity. Life under the Spanish flag was regulated by church bells. Ceremonial traditions gave way to fiestas patronales (church patron saints). Our ancestors stopped making latte structures and abandoned pottery-making. Seafaring and deep sea canoe-building were abolished.
PIRATES, EXPLORERS, AND WHALERS
PIRÅTA, BIAHERU, YAN BAYANERU SIHA
Guam became an important port-of-call for explorers, whalers and pirates. The most enduring legacy of these visitors from around the world was their contribution to the genetic pool. Many children were fathered from unions between CHamoru women and these sailors. Some family surnames can be traced back to this period.
EMERGENCE OF A HYBRID COLONIAL IDENTITY
I HINIYONG I MANMESTISU NA CHAMORU
The journey of our ancestors through three centuries of conflict and compromise, forged a new reality. Many generations of CHamorus struggled through oppression and survived, creating a mestisu or mixed culture.
Interrelations between CHamorus and Spaniards, Filipinos, Mexicans and others have had a strong influence on our way of living, what we believe, what we eat and how we celebrate. This unique combination of indigenous and foreign influences has become known collectively as Kostumbren CHamoru.
Ours is an historical legacy rooted in our extended families, our system of reciprocity, our ancient language and our intimate relationship with the natural environment. Lessons from i fina’pos-ta, or the journey of our ancestors, have shaped our capacity to be resilient and meet the challenges of the future.
SPOILS OF THE SPANISH-AMERICAN WAR
GINANNA SIHA GINEN I GERAN ESPÅÑA YAN AMERIKA
On June 20, 1898, Captain Henry Glass aboard the USS Charleston entered Apra Harbor and fired at Fort Santa Cruz. Spanish officials, including Governor Juan Marina, were taken as prisoners of war. The US flag was raised accompanied by a 21-gun salute and the playing of the “Star Spangled Banner.”
The Treaty of Paris of 1898 officially ceded Guam and our people to the United States as spoils of the Spanish-American War. The transition of control from one world power to another created much confusion and caused unrest among local leaders.
GUAM, THE AMERICAN COLONY
GUAHǺN, KOLONISAN AMERIKA
As subjects of the American Empire, CHamorus quickly realized that what little governance they had under the Spanish regime evaporated under the autocratic rule of the naval governor. The naval government’s priorities were less about ensuring democracy for our people, than empire-building as part of “Manifest Destiny and Mission.”
In 1917, Governor Roy Smith appointed the first Guam Congress as an advisory body with no official political power. The CHamoru members, however, championed political issues and challenged discriminatory executive orders.
Much to the dismay of our people, the naval government expelled all of the Spanish priests from Guam, leaving the only priest, Pale’ Jose Bernardo Palomo y Torres, to minister to the faithful.
THE AMERICANIZATION PROCESS
CHINACHALAN-ÑA PARA UTA FANMAN AMERIKÅNU
Our mañaina were bombarded by sanitation slogans and English-only policies, and orders that regulated their daily lives—they were prohibited from whistling, they could not wear slippers that made noise, their dress hems could not touch the ground, they could not walk around at night, and religious celebrations were severely restricted. The Navy also imposed land taxes that most could not pay. This resulted in the loss of traditional land ownership.
At the same time, school became mandatory. A wage-based economy was imposed to support the naval administration. Discriminatory practices were common. The trappings of Americana—fashion, sports, parades, clubs, movies, music, entertainment, foods, holidays and fairs—were also introduced. CHamorus were actively recruited to join the military as stewards and cooks.
CHamorus learned quickly that to get ahead, they had to act American.
RANCH HOUSE
LÅNCHOS
Our lånchos (ranches) have always provided us with a sense of identity and security, connecting us with the land and tradition. There was space for growing and preparing food, relaxation and getting far away from the demands of life in the more crowded villages. The låncho also saved us during the war.
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
TI GERAN MAMI | A WAR NOT OF OUR MAKING