I FINALOFFAN YAN I MA'MAILA
OUR PAST AND OUR FUTURE
FANACHU PUT HOSTISIA
TAKING A STAND FOR JUSTICE
In 1946, we elected the first postwar bicameral Guam Congress (8th), which included the House of Council and the House of Assembly. They remained an advisory body to the Navy until the Organic Act was passed. In the time-honored matrilineal tradition of recognizing female leadership, we elected Rosa Aguigui Reyes from Merizo, as the first woman in the postwar Guam Congress.
Despite the deep sense of gratitude that our people had toward the US military for liberating them from the Japanese, there was growing concern over arbitrary rule by the naval government.
The House of Assembly of the 9th Guam Congress unanimously voted to adjourn and walk out of their session in March 1949. Their act of defiance marked the first official protest. They took a stand against military land takings, the lack of any guarantees of civil rights and an appeal process beyond the Secretary of the Navy. They vowed not to reconvene until the US granted our people basic rights and protections.
Caption:
Francisco Baza Leon Guerrero (on the right) lobbied for citizenship twice in Washington, DC — first in 1936 with Baltazar Jerome Bordallo (on the left) and again in 1949 with Antonio Borja Won Pat.
I MANPULITIKÅT NA MANMA’GAS-MÅMI SIHA
OUR POLITICAL LEADERS
The Organic Act of Guam established our island’s three branches of governance — executive, legislative and judicial — effective August 1, 1950.
Of the seven civilian governors appointed by the US president between 1950 and 1970, three were CHamorus. The Organic Act amendments of 1968 finally allowed us to elect our own governor and lieutenant governor.
INAREKLAN LINA’LA’ KOTTURA YAN I INDIHENOS-TA
CULTURAL SOVEREIGNTY AND INDIGENEITY
The ethos of the people is rooted in the wisdom and traditions of the ancient past. Wisdom is ageless. As indigenous people of the Pacific, we are challenged to bridge the island-global divide. We must educate our youth to survive and thrive in a 21st century reality while maintaining a viable connection with the knowledge legacy of our ancestors. This is true cultural sovereignty and the modern expression of our indigeneity.
The 12th Festival of the Pacific Arts hosted by Guam in 2016 embodied our struggle to express our authentic identity as indigenous people. We were able to reconnect with our Pacific brothers and sisters in our collective celebration of art and culture. We have learned much about our ancient past and our place in the larger history of the Pacific. It is in this context that we are closest to our aspiration of nationhood.
ADAHI I DIRECHO-TA
CHAMORU SELF DETERMINATION
Timeline of Decolonization and Political Self-Determination
We shall not be denied. We will not become a permanent underclass in our homeland.
植民地解体および政治的自決権のタイムライン
私たちは否定されてはなりません。私たちは自分たちの土地で常に最下層になることはありません。
チャモロの自決権に関する行動のタイムライン
1898 パリ条約で「先住民」を定義
1901-1936 チャモロが議会に自治を嘆願
1949 グアム議会を欠席
1950 自治基本法がアメリカ市民権を認める
1960 国連による植民地独立付与宣言
1969-1970 初のグアム立憲制定会議 (PL 9-244)
1969 有権者により北マリアナとの再統一が否決
1973 グアム政治的地位委員会の設立 (PL 12-17)
1975 政治的地位に関する特別委員会の設立 (PL 13-24)
1976 アメリカ議会がグアムに対し独自憲法の作成を許可 (PL 94-584)
1977 第二回憲法制定会議 (PL 13-202)
1977 Peoples Alliance for Responsive Alternatives (PARA) が結成
1979 Peoples Alliance for Dignified Alternatives (PADA) が結成
1979 有権者により、新しく草稿されたグアム憲法が否決
1980 自己決定権に関する初の委員会が設立 (PL 15-128)
1981 Organization of People for Indigenous Rights (OPI-R) が結成
1982 グアム初の国民投票が実施
1982 OPI-R が国連で NGO として証言を開始
1984 自己決定権に関する2つ目の委員会が設立 (PL 17-42)
1987 有権者がグアムコモンウェルス法を可決
1987 書籍、「Chamorro Self-Determination: The Right of a People, I Derechon I Taotao」 出版
1989- 1997 アメリカ議会がグアムコモンウェルス法について 2 度ヒアリングを実施
1989-2002 グアムの投票権を持たない代表団が継続的に議会にコモンウェルス法を紹介
1991 United Chamoru Chelus for Independence が結成
1996 CHamoru Registryの設立 (PL 23-130)
1997 脱植民地化委員会の設立 (PL 23-147
2000 Decolonization Registryの創設 (PL 25-106)
2010 Decolonization Registry に Chamorro Land Trust の志願者追加(PL30-102)
2011 連邦地方裁判所に Decolonization Regisry に異議を申し立てる訴訟を起こす
2016 知事が2018年の国民投票をスケジュール
2017 連邦地方裁判所が、チャモロ人のみの投票を違憲と判決
2017 第34回グアム議会が知事に対し判決に控訴するよう促す決議案を可決
NUMA’LON HÅLE’ CHAMORU
CHAMORU RENAISSANCE
CHamoru leaders, old and young, were fueled by the hope and fervor of movements across the globe. The Civil Rights Movement, black and brown power activism, the Independent and Nuclear Free Pacific movement, a growing environmental consciousness, and the Women’s Movement inspired discourse.
In the 1970s, spurred by an economic boom and super typhoon strength winds of political independence sweeping across the islands of Micronesia, the “CHamoru Generation” was born. Following in the footsteps of Maga’lahi as Hurao and Leon Guererro, Bordallo and Won Pat, these activists gave voice to an emerging consciousness. They spoke, wrote and taught about peoplehood, ancestral land rights, self-determination, indigenous identity and the importance of our language.
ADAHI I TININGO’ I LINA’LÅ-TA YAN I HAGAS TA CHÓCHO’GUE SIHA
PROTECT OUR CULTURAL KNOWLEDGE AND TRADITIONS
Many of our ancient traditions and forms of artistic expression either had been lost or were on the verge of disappearing. Weaving, blacksmithing, net and rope-making, carving, seafaring and canoe-building were no longer part of the daily lives of our people. The practice of natural healing was replaced by modern medicine. Kantan CHamorita and our rich story-telling tradition gave way to television, radio and pop music.
With the cultural renaissance came a renewed interest in traditional arts and crafts. This was spurred by the need for culturally based entertainment due to the booming tourist industry. Trends among the Pacific Islands to celebrate traditional arts and develop culture and language programs also fueled the revival here.
The Guam Insular Arts Council (the precursor of the Guam Council on the Arts and Humanities Agency) was established in 1975. Masters were identified and apprenticeship programs were established as a formal way to recognize and pass on CHamoru traditional arts.
Archeological studies further inspired artists with themes of ancient CHamoru life.
ADAHI I FINO’-TA
PROTECT OUR LANGUAGE
Our language was repressed through an English-only policy beginning with the early naval administration. After World War II English-only policies were reinstated in schools and in the work place. Believing that those who spoke English well would be more successful, many parents chose to stop speaking CHamoru at home to give their children an advantage.
As our consciousness about the connection between our indigenous identity and the importance of our language grew, we took steps to ensure the preservation and survival of our mother tongue.
ADAHI I GUINAHA-TA
PROTECT OUR NATURAL RESOURCES
From the time of our ancestors, we have been taught that we are one with nature. Our environment is being threatened by development, overcrowding, pollution, the military buildup and a disregard for the sacred relationship we once had with our natural and historic resources. Our growing consciousness about climate change and sustainable practices has led to efforts to protect our land, sea, air and fresh water and to educate our community about balanced living.
OCEANIA MAP
Quote: We should not be defined by the smallness of our islands, but by the greatness of our oceans. We are the sea, we are the ocean. Oceania is us. –Epeli Hau’ofa, “Our Sea of Islands,” from A New Oceania: Rediscovering our Sea of Islands, 1993
THE JOURNEY CONTINUES
We have shared our laughter, our love, our joy, our sorrow, our loss, our pain, our songs, the din of our work, our anger, our tales, our truths, and our hopes for the future. All this has been part of who we are and from where we have come. Future generations will continue this journey, i hinanåo-ta mo’na
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