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Taimanu gi Åntes Man E’Guihan I Låggua Giya Luta

Details: Written by: Bernard Punzalan; Published: 11 December 2013

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]. ParrotFish 5f266 lg

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

This is How We “R” or “L”

Details: Written by: Bernard Punzalan; Published: 05 December 2013

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. Noel B. Quitugua (Photo courtesy of www.SaipanCrafts.com) 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.

Bernard and Josephine Punzalan 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 Sinangan - Jay Pascua (courtesy of Sinangan) 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!

Database Update 4 Dec 2013

Details: Written by: Bernard Punzalan; Published: 03 December 2013

The database has been updated and has grown from 306,167 to 306,393 names.

Data on Chamorro Weavers

Details: Written by: Bernard Punzalan; Published: 26 November 2013

Tan Elena (Painting by Ron Castro) A few weeks ago, I was taken by a posting on the FaceBook page "Hinasso," with a painting of an elder Chamorro lady in the beginning process of weaving what appears to be half a branch of coconut stalk. The caption read, "Håfa I hinasson-miyu nu ini?" (What are your thoughts on this?) Elena Hernandez Cruz Benavente (Photo by Ron Castro)

In my home office I have a painting of Master Pandanus Weaver Tan Elena Hernandez Cruz Benavente (difunta) by Ron Castro that I scored some time ago from the once Fujita Hotel that had liquidation sale in Tumon. Tan Elena was a very resilient Chamorro woman who passed away at the age of 99; a few months short of reaching 100.

There are several articles you can you can find on weaving related to Guam and the Mariana Islands by searching so I won't go into any details that those sources provide. However, I will provide some historic data details of what I have come across so far with regards to the U.S. Census.

1940 Census

1940 Census

It just so happens that I was in the process of transcribing the 1940 Census covering the municipality of Agat and observed that there were quite a bit of women with a listed occupation as "Aggag weaver." The population ratio compared to other municipalities seemed rather high for Agat. So I posted my comments specific to Agat and the 1940 Census:

Agat was comprised of one town and six barrios.
Total population = 1,068
Total Akgag Weavers = 53 or 5% of population
All weavers were female
1 Widow, 36 Married, 16 Single
Average age of weaver 34
Oldest age of weaver 64
Youngest age of weaver 14

I'm not quite sure what this data is trying to tell me, and without having to complete an entire transcription of the 1940 Census will be premature to conclude; but was worth highlighting the facts and until I complete the transcription.

1930 Census

1930 Census

Surprisingly, in the 1930 Census only 18 people had a "weaver" occupation: 6 Basket weavers and 12 weavers. I am not quite sure why this number is significantly lower than the 1940 and 1920 Census. Perhaps the enumerators were given special instructions? IDK...

17 weavers were female and there was only one male.
Average Age: 51
Oldest: 73
Youngest: 21
Weavers By Village:
- Agana City: 8
- Asan: 4
- Barrigada: 2
- Merizo Town: 2
- Sumay Town: 1
- Umatac Barrio: 1

*Agat did not have any people recorded with the occupation of weaver.

1920 Census

1920 Census

In the entire 1920 Census there were 48 people that had the word "weaver" as their occupation: 43 weavers, 2 weavers of mats, and 3 weaving teachers.

43 females: 39 weavers, 2 weavers of mats, and 2 weaving teachers
5 males: 4 weavers and 1 weaving teacher
Average Age: 37
Oldest: 66
Youngest: 13
Weavers By Village:
- Agana City: 6
- Agat Town: 23
- Merizo: 13
- Piti: 1
- Tepungan: 2
- Umatac: 4