Back Cover

Ginen i Hila’ i Mañaina-ta:

Rinikohen Tiningo’
yan Sinangan Siha
CHamoru Cultural Dictionary:
A Resource Book of Significant Concepts and Saying

Finé’nena na Finakkai ~ Volume 1

Kumisión I Fino’ CHamoru yan i Fina’nå’guen i Historia yan i

Lina’la’ Taotao Tåno’
Hagåtña, Guåhan
2022
Copyright © 2022 by Kumisión i Fino’ CHamoru yan i
Fina’nå’guen i Historia yan i Lina’la’ Taotao Tåno’
All Rights Reserved
ISBN 979-8 9860913-0-3
Printed in Hagåtña, Guåhan
 PUT I TÅMPEN LEPBLO

The Ginen i Hila’ i Mañaina-ta Project of the Kumisión is a

cultural dictionary series featuring sayings, greetings, beliefs and
customs, and labels that are used as cultural expressions. These
reveal the ethos or måta of our ancestors. The Kumisión has
embraced the imagery of an offering or inifresi for the cover
design of this series of publications to honor the wisdom of our
ancestors as expressed through our language, i fino’ CHamoru.

The guagua’, or woven basket, is filled with abundant blessings

of our tåno’ that sustain life. The sharing of kinesecha or harvest
from the guålo’ and mamå’on or pugua’, pupulu and åfok as an
integral aspect of CHamoru social interactions is a culturally
fitting way to express our profound appreciation to our
ancestors for the language and traditions they have passed
down through the generations.

Beliefs and values embedded in the concepts contained herein

are the sustenance we need to survive as a unique culture. The
inclusion of flowers/chinalek siha, fruits/gulusina siha,
vegetables/gollai siha and staples/åggon siha like tubers and
niyok or coconut, represent these values which nourish and
sustain us. Like the variation of taste found in the bounties
provided by nature, CHamoru sayings and metaphors add
tremendous diversity and flavor to our linguistic expression.
Our hope is that this inifresi can serve as a small symbol of
appreciation to our ancestors.

i
 RINIKOKNISA SIHA

Board Editorial Team:

Rosa Salas Palomo, Teresita Concepcion Flores
Rufina Fejeran Mendiola, Hope Alvarez Cristobal
Joseph Uncangco Garrido, Special Project Coordinator

Administrator: Anna Marie Blas Arceo

Grant Writer: Francine M. San Nicolas Naputi, PhD.
Project Lead: Cody San Nicolas Lizama

Writers/Researchers:
Desiree Taimanglo Ventura
Leiana San Agustin Naholowa’a
Ray Junior Chargualaf Barcinas

Translators:
Maria Ana “Ann” Tenorio Rivera
Janice Pangelinan Toves

Graphic Artist:
Luke Scott Fernandez

Layout Team:
Dr. Laura Torres Souder, Board Member
Elyssa J. Santos, Special Projects Coordinator
Joseph Uncangco Garrido, Special Projects Coordinator

ii
This Cultural Dictionary project was made possible through the
support of:

The Office of the Governor, i Maga’hågan Guåhan, Lourdes

Aflague Leon Guerrero

The 36th Guam Legislature, i Mina’trentai Sais na Liheslaturan

Guåhan, Speaker Therese M. Terlaje

A grant from the Humanities Guåhan and the National

Endowment for the Humanities

iii
 I MANGGÉ’HELO’ I KUMISIÓN
Hope Alvarez Cristobal, Gé’helo’
hcristobalmom@gmail.com

Dr. Laura M. Torres Souder, Bisa Gé’helo’

souder@betances.com

Rosa Salas Palomo, Sikritåria

palomor@triton.uog.edu

MEMBRO SIHA
Teresita Concepcion Flores
florestc@triton.uog.edu

Påle’ Felixberto Camacho Leon Guerrero, O.F.M.CAP.

father@kuentos.guam.net

Rufina Fejeran Mendiola

rufinam@triton.uog.edu

Jimmy Santos Teria`

jsteria@gdoe.net

Dr. Robert A. Underwood

raunderwood@triton.uog.edu

Melvin Wonpat-Borja
melvin.borja@guam.gov

iv
 PUT I LOGU

There are several distinct symbols that have been incorporated

into how we chose to represent our work as the Commission on
CHamoru Language and the Teaching of the History and Culture
of the Indigenous People of Guam. Our logo is shaped like both
a sling stone, which is part of the artefactual legacy of the
ancient CHamoru latte builders; and, the ǻtadok or eye to
represent sight or vision. Indigenous insight is known as måta or
mana throughout the Islands Pacific.

As a Commission, we draw on the wisdom of our ancestors to

interpret our reality both past and present. This wisdom allows
us to see beyond the physical. It connects us with a force more
powerful than our individual selves. It creates a safe space for
confronting power with truth. In this state of consciousness, we
discover what it means to be CHamoru.

Inside the eye are symbols which frame our way of life. The heat
of the sun and the light of the moon which influence our
designation of time and season are represented by the orange
orb and the white sinahi. We are the taotao tåno’ yan tåsi or
people of the land and sea, hence the image of the green hilly
landscape and buoyant blue waves of our ocean.

v
 MÓFO’NA NA FINIHO’

What is the CHamoru Cultural Dictionary?

Pues håfa mås siña I Kumisión ha cho’gue ni’ para inayudan

finamta’ i fino’ CHamoru yan i nina’lákabales i fina’nå’guen
CHamoru?

I Kumisión's work is to promote the orthography, revitalize the

learning and teaching of our indigenous language, and preserve
the traditions and wisdom of our ancestors. These efforts are
greatly enhanced by an exploration of cultural terms and
expressions, catchwords, slogans, and metaphors, including
proverbs which reflect the depth and character of CHamoru
thought and beliefs over the years.

We realize that as we examine the dynamics of our CHamoru

culture, or lina’la’, that cultural expressions are a wealth of
information passed down generation to generation by our
mañaina. Whether during courtship, fandångo, fiestas, or during
farming, fishing, or hunting expeditions or other such gatherings
- perhaps even during election campaigns we engage these
cultural expressions! The wealth of cultural knowledge conveyed
in sayings and concepts make our language the most powerful
teacher of what our mañaina valued. These rich and colorful
expressions make our language come alive.

The love and playfulness of kasse elders who may utter to an

insider, Adahi, sa’ ti ha puno’ lålo’ ennao! when assessing a
nobiu is evident. In political gatherings, you might hear such
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phrases like Esta bula buchi-ña, Yinengyong kurason-ña, to some
evocative, Esta måsa, nå’i pås! or, Måtto gi I chi-ña, inipos!

In this compilation, we have attempted to contextualize the

expressions, sayings, and phrases so that they can be better
appreciated, understood, and used appropriately in improving
CHamoru cultural competency. You will find this cultural
dictionary informative and often amusing, guiding the new, old,
and constantly evolving language of cultural discourse which, of
course, is a lexicon of conflict and drama, of ridicule and
reproach, of pleading and persuasion.

We recognize that there will be avid discussion about the

meaning of many of these entries. There will be disagreements
about what constitutes their deeper meaning and whether they
should be included. We take this as a sign that the language
remains alive rather than dormant and we hope that our new
publication will encourage more contributions. New sayings and
phrases will continue to be developed! This is the sign of a
vibrant language with creative users.

In producing this Cultural Dictionary, we believe that we have

provided a valuable resource for those interested in learning to
speak, write or read CHamoru as they also deepen their
knowledge of the CHamoru culture! Nihi ya ta na’oppan huyong
para i mañaina-ta nu i inempåtten-ñiha guatu gi iya hita ya puedi
ti u ta fanmaleffa nu i niná’en-ñiha!

Hu abiba todu i emplehao I Kumisión, si Dr. Francine M.S.N.

Naputi, Cody S.N. Lizama, Florence Mendiola Landry, Joseph
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Uncangco Garrido, Rochelle Mere Bamba-Cruz, Elyssa Juline
Santos; yan lokkue’ ti u kabåles sin i Bisa Gé’helo’ si Dr. Laura
M.T. Souder, i Sikritåria si Rosa Salas Palomo, si Teresita
Concepcion Flores yan Rufina Fejeran Mendiola yan i
kontribusión i pumalu siha si Dr. Robert A. Underwood, Påle’
Felixberto Leon Guerrero, O.F.M.CAP., Melvin WonPat-Borja
yan si Jimmy Santos Teria. Todus manalapåtta nu i che’cho’ ya
in gésa todu i chalek yan minagof gi i durånten i inetnon-måmi
annai in ribíbisa!

In dibotu este na lepblo para i primét na atmenestradoran i

Kumisión ginen ma’estapblesi desde i CHamoru Heritage Act of
2016, i ménhallom, as Anna Marie Blas Arceo ni’ ha dingu i
Kumisión gi i Hunño 2022. In echa bendisión put todu i che’cho’-
ña! Biba Siñora Anna Marie!

SI HOPE A. CRISTOBAL
Gé’helo’, I Kumisión i Fino’ CHamoru

viii
 DEDIKASIÓN

In didika este na lepblo para i mañaina-ta nu i

inempåtten-ñiha guatu gi i iya hita ya puedi ti u ta
fanmaleffa nu i niná’en-ñiha! Biba mañaina-ta.

DEDICATION

This book is dedicated to

OUR MAÑAINA

and

ANNA MARIE BLAS ARCEO

Administrator
2020 -2022

ix
 FAÑODDA’AN
PUT I TAMPEN LEPBLO i

RINIKOKNISA SIHA ii

PUT HAMI iv

PUT I LOGU v

MÓFO’NA NA FINIHO’ vi

DEDIKASIÓN ix

FAÑODDA’AN x

GÅHU: HINENGGE SIHA – VALUES 1

Geftao 2

Ináfa’maolek 5

Matatnga 9

Minénhallom 12

Mesngon 15

GÅHU: SINANGAN SIHA – PHRASES 19

CHagi ya Mungnga Madagi 20

Guse’ña Un Gacha’ Un Dåkon Kinu Un Ke’yao 23

Ha Mímidi i CHalan 26

Hinilat/Inipos Gago’-ña 28

Manana si Yu’os 30

Maolekña Manggågao 33

Mina’lak i CHalan; Hinemhom i Gima’ 36

Ni Hoi Ni Goi 39

Oba Eskoba 41

x
GÅHU: INAGANG SIHA – LABELS 45

Bula Buchi-ña 46

I CHile’ Guagua’/CHule’ Guagua’ 49

Daddao 52

Fåbulas di CHispas 55

Fátkilu 57

Maipe Kannai-ña 59

Tilifon Halaihai 62

Yaoyao 65

GÅHU: KOSTUMBRE SIHA – TRADITIONS 69

Fåkkai 70

Inayudan Kånnai 74

Na’-taotao Tumano’ 77

Si Yu’os Ma’åse’ 81

AGRADESIMENTO 84

OTHER SOURCES 85

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 GÅHU:

HINENGGE SIHA
VALUES

1
GEFTAO
Este i Geftao, ni’ mapula’ komu “karikatibu yan mínina’i” na
kånsep kottura manhåle’ gi i éntalo’ i dos prensepǻt na
hinengge, i ináfa’maolek yan ina’ayuda. Este siha na
hinengge, asigurǻo manmanifestan-ñiha gi i sesteman susiǻt
put manátulaika yan manána’i ni’ tádoddong na fondamento
gi i prinaktikan kotturan CHamoru, tåt komu i chenchule’,
a’ok, nina’i, yan ika. Komu un asunto, este na palåbra
lokkue’ ha ekstétende mås ki i semplisiu na ideha put
nina’en karidǻt yan mínina’i. Este na kostumbre
numa’fandanña’ i dinisehan i CHamoru para u annok
minaolek asta otro yan lokkue’ para u saonao gi i
responsapbledǻt familia.

Meggai na biåhi, este i geftao na asunton kottura,

ma’eksperensia komu goflamen na atendidu. Lokkue’, gi i
nina’en ayudu pat fektos para i fiesta pat håfkao na
silibrasión familia; osino komu måtto gotpe na dǻngkolon
chinátsaga yan i familia ma gef nisisita ayudu put rasón
finatai, inasisten malångu, pat otro siha na inachåki.
Tåddong yan fitme gi i prinaktikan kotturan CHamoru ayu i
para u fanápatte achok ha’ néngkanno’, pat håfkao na
guinaha pat suette. Makonsedera komu insutto na
kostumbre ayu i ti un aksepta i ma ufresi-mu kululo’ña i
néngkanno’. Este siha na kostumbre i manå’i hao put
minagof sumen fitme sagå-ña gi i hinasso na todu hit
manacháresponsåpble para i minaolek-ta. Este na

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kostumbren CHamoru i para ta na’magof yan ta tråta maolek
i otro taotao. Meggai na biåhi ti ma komprende ni’ otro
råsan taotao, sa’ ma á’atan este na minagof nina’i komu bula
na finatta para u guaha fina’baba yanggen mageftaogui. I
etmǻs tåddong na kinemprende put i geftao na kostumbre,
siempre u inayuda numá’fåmta i sen didok yan ná’manman
na sesteman manána’i yan manátulaika gi i kotturan
CHamoru.

GEFTAO
Geftao, which is translated as “charitable and giving,” is a
cultural concept rooted in the core values of ináfa’maolek
and iná’ayuda. These cultural values are clearly manifested
in the social system of exchange and reciprocity which are
the bedrock of the CHamoru cultural practices of
chenchule’, a’ok, nina’i and ika.

As a concept, the word encompasses more than simple

notions of charity and generosity. This custom weaves
together the CHamoru person’s desire to express good will
to another and to share in family and kinship responsibilities.

Often, the cultural concept of Geftao is experienced as

hospitality. It can take the form of contributing to a fiesta, or
family celebration; or, when an unexpected need arises

3
in the family due to a death, medical crisis, or other
emergencies. Sharing what you have is a part of the ethos of
CHamoru culture, whether it be food or resources. It is
considered bad manners to be offered something to eat and
to refuse it. These acts of generosity are embedded in the
idea that we are responsible for each other’s well-being.

CHamoru hospitality has often been misunderstood by

outsiders who perceive it as excessively generous and easily
exploited. A deeper understanding of the tradition of
gineftao prevents the false framing of CHamoru generosity
and reveals its complexity and profound connection to the
CHamoru system of reciprocity.

Geftao (Adjective) - charitable, giving, generous

I Geftao (Noun) - the charitable, the giving, the

generous
one

Examples:

Geftao i ma’gås-hu sa’ ha subi i apas-måmi gi i

finakpo’ i peste. My boss is generous because
he gave us a bonus at the end of the
pandemic.

I etmǻs geftao si Yu’os kini håyiyi. God is the

most giving.

4
INÁFA’MAOLEK
Este i Ináfa’maolek na asunto, fondasión i susiadǻt
CHamoru. Este etmǻs empottånte na hinenggen kottura ya
sinapópotte ni’ todu i otro siha na lina’la’ kottura. I mismo na
mapulå’-ña kuméke’ilek-ña na para u na’guaha minaolek.

Ináfa’maolek ayu i risutton sinapotte entre todu susiadǻt

MaÑamoru/ManCHamoru. Ginen este na pinetsigi na
meggai klåsen fina’che’cho’ gi i difirensiao siha na manera
manmacho’gue para i siñestienen pås yan inákomprende
entre todu i kuminidǻt.

Ináfa’maolek ayu i naturǻt na hinengge na i nisisidǻt i

linahyan taotao empottante-ña kinu i nisisidǻt un taotao.
Guaha na i mamfåyi ma riféferi este komu éspiriton dinanña’.
Debidi u ma adahi na tåya’ na taotao u engkobukǻo hinasso-
ña put håfa kuméke’ilek-ña i ináfa’maolek yan ayu i para u
fanosge pat u cho’gue ha’ put respetu.

Gi i pinetsigi para u ma na’fåmta’ i pås yan inákomprende

yan u ma na’siguru na ni håyi u kinentran achåki put
salåppe’, kottura, pat siñente; debidi u ma kontra pat u ma
mumuyi i aksión siha ni’ siña numá’låmen taotao pat tåno’.

Otro na hinasso put ináfa’maolek i ha dipépende gui’ gi i

aksión unu para i otro. Håfa hu cho’gue para hågu, un
cho’gue para guåhu. Kulan i sinangan gi i Bipblia –

5
CHo’gue gi i otro siha håfa i macho’gue gi iya hågu - lao
gi i ná’magof na manera. Åhe’, ti ǻtaddok para ǻtaddok,
áfa’maolek. Un fa’maolek yu’ pues siempre bai hu fa’maolek
hao.

Para u ma na’siguru na guaha inákomprende yan asentådu

na siñente para mo’na, debidi un fa’maolek i otro taotao gi i
maskeseha håfa na manera. Siempre fina’maolek hao lokkue’
ya ginen este siha na aksión na humuyong i kinabales na
ináfa’maolek.

INÁFA’MAOLEK
Ináfa’maolek is the foundation of CHamoru society. It is the
core value all other cultural concepts work to advance. The
literal translation of ináfa’maolek is “to make good.”
Ináfa’maolek is the collective commitment to harmony held
by all in CHamoru society. Through this commitment, efforts
are made in various ways to maintain peace and balance
between all in the community.

Ináfa’maolek is the strong foundational belief that the

collective community needs far outweigh individual needs.
While some scholars have referred to it as the “spirit of
cooperation”, others refer to ináfa’maolek as the basis of
keeping a consistent whole.

6
The practice of ináfa’maolek expresses the CHamoru
custom that emphasizes on the necessity of assisting one
another for the betterment of one another. One should be
careful not to confuse ináfa’maolek with simple notions of
compliance or deference. The restoring of harmony includes
the restoration of our people and our land.

The concept of reciprocity is integral to the concept of

ináfa’maolek. What you do for me, I will do for you. It is
almost like the biblical admonition - Do unto others what is
done for you but in a positive way. It isn’t eye for an eye - it
is áfa’maolek. Un fa’maolek yu’ pues siempre bai hu
fa’maolek hao.

To ensure that there is understanding and harmony forward,

one must take care of the other in any manner. Ultimately,
the other would take care of you, and it is from these actions
that the complete CHamoru cultural concept of ináfa’maolek
is manifested.

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Maolek (Adjective) - Good, fine, well

Fa’maolek (Verb) - To make good, to fix

Áfa’maolek (Verb) - To make each other good

or better

Ináfa’maolek (Noun) - The CHamoru value of

fostering community well-being and harmony

Examples:

Ináfa’maolek numa’bunitu yan gåtbo i taotao-

ta siha. Fostering harmony and community
well-being is what makes our people beautiful
and pleasant.

Fa’maolek i karetå-mu ya un fa’cho’cho’

agupa’! Fix your car and go to work tomorrow!

8
MATATNGA
Ini na desposisión i matatnga ilélek-ña i abilidǻt para u tachu
kontra hinestisia sin mina’å’ñao yan ginagao despensasión.
Matatnga na aksión, numa’á’annok i didok
na kinemprende put i hihot na rilasion-ñiha i taotao tåno’
yan i tano’, yan kontodu i inempottante-ña para u ma
prutehi i naturǻt na guinahan i tano’ siha.

Gaige guini i kinemprende na i mambåba na cho’cho’ siha

kontra i tano’ yan i tasi manná’låmen lokkue’ kontra i taotao.
Sin este na hinengge i matatnga, ti u pusipble i abilidåt-ta
komu MaÑamoru/ManCHamoru hit para u ta kontenuha
manlå’la’ entre mégaggai na pinetsigen kinalamten para u
fanmachule’guan ni’ direcho-ta osino para ta fanmafunas gi i
hestorian Guåhan.

Dumádanña’ yan matatnga lokkue’ i kinemprende na i

taotao u gai responsapbledǻt para u cho’gue håfa maolek
achok ha’ sen ti goflåmen ayu na disisión yan siempre u
makkat para u ma uma i éttemon risutto. Este na kualidǻt
fuma’bábaba i pinetsigi-ta para u ta na’påra manmakulunisa
gi i tano’-ta yan u ta tutuhon muma’gåsen maisa hit.

Måskeséha meggai na fina’estoria manmafåbrika komu

mamfátkilu hit na taotågue yan dimasiǻo inipos i
manggeftao-ta, este i prinaktikan matatnga gi i kotturå-ta
chetton lina’lå’-ña entre I hestorian CHamoru komu må’gas
na aksión kontra i che’cho’ tinailayi yan dinestrosa ni’ bidan-
9
ñiha i kulunisadót siha ni’ humåtme hit na taotågue yan i
tano’-ta. Tehnga, i kinalamten para u ma praktika ini na
kualidǻt ma måtka komu lachi yan tai hostisia, yan ha
kókontra i hinenggen respetu yan inágofli’e’. Lao, debidi u
ma komprende este komu métgogot na kinalamten kontra
hinestisia.

MATATNGA
Matatnga is a trait that refers to having courage or bravery.
It is the ability to stand up against injustices without
apology. The act of being matatnga reveals a deep
understanding of the connection between the taotao tåno’
and the land. It also includes understanding that offenses to
the land and sea are injurious to the people. Without the
value of matatnga, the CHamoru people’s ability to survive
through repeated efforts to disenfranchise or eliminate them
through history would not be possible.

Matatnga involves understanding one’s responsibility to

advocate for good, even when it is unpopular and the
consequences are great. This quality secures the CHamoru
people’s efforts to decolonize and exercise cultural
sovereignty. Despite narratives framing the CHamoru
disposition as compliant and selfless to a fault,

10
the cultural practice of matatnga prevails throughout
CHamoru history as an integral part of our response to
colonial brutality and destruction. Often, efforts to exercise
this quality are incorrectly and unfairly seen as counter to
values of respetu and inágofli’e’. However, it must be
understood in the broader context of resistance to injustice.

Matatnga (Adjective) - Fearless,

courageous, brave.

Examples:

Matatnga si Maga’låhen Matå’pang yan si

Maga’låhen Hírao gi i siklo desisiette. Chief
Matå’pang and Chief Hirao were
courageous in the 17th century.

Mumatatnga i hagå-hu annai ma’á’aña gi i

eskuela. My daughter became courageous
when she was beaten up at school.

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MINÉNHALLOM
I deksionåriu ha difina minénhallom komu prufisiente,
intelihente, malåte’, fåyi, tekngo’, yan tomtom. Este na
asunton CHamoru ha deskríkribi ayu na taotao ni’ tomtom
sa’ put tiningo’-ña osino put i eksperensiå-ña. Minénhallom
ha sǻsangan put tiningo’ ni’ ha upos muchu mås kinu i
tiningo’ ni’ manmafa’nǻ’na’gue gi i eskuela. Ti un nisisita
para un gai espesiǻt na digri osino títilu para minénhallom.
Gi i palåbra minénhallom, sumǻsaonao lokkue’ i tiningo’ put
siñenten taotao yan kabilosa na minalåte’ ni’ un gånna ginen
eksperensian i lina’lå’-mu, kompasión, yan i abilidǻt para un
umitde umékungok. Gef siña na i taotao u gai settefiku put
håfa tiningo’-ña lao u tåya’ minenhallom-ña.

Mandádanña’ gi i asunton minénhallom i tiningo’ put håfa

magåhet i hinasso ni’ ti mana’á’annok entre i håfa gi i mismo
ma sǻsangan yan i inilao ni’ mubimienton i tátaotao. Ayu
numa’á’a’nnok na ménhallom gui’ sa’ guiya mama’disisiósion
yan ha gígiha otro siha para u fanmama’disisión, ya ha chule’
i håfa guáguaha gi i prisente na sichu’asión para u garantiha
etmǻs maolek na risutto gi i manmámaila’ na tiempo. I
finattan minalåte’ gi i umeskuela, taigue guini na asunto.

Guaha na biåhi na minénhallom kulan ma na’parehu håfa

kuméke’ilek-ña yan otro siha na asunton CHamoru lao guaha
dinestingge put kada palåbra. Fåyi kuméke’ilek-ña sumén
tákhelo’abilidǻt-ña; tekngo’ ha sǻsangan håyi sumén maolek
gi håfkao na cho’cho’ tradisionǻt, osino gi i mafa’nå’gue na
cho’cho’; malåte’ ha sǻsangan put i taotao ni’ intelihente;

12
yan tomtom ha sǻsangan i petsona ni’ gai tiningo’ put
lumå’la’ pat ha tungo’ humassuyi para u fama’maolek
prublema.

MINÉNHALLOM
The dictionary definition of minénhallom is “sharp,
intelligent, smart, and bright.” As a CHamoru concept, it
means one who acts wisely based on their knowledge or
experience. Minénhallom refers to wisdom that exceeds
academic learning. One need not hold a special degree or
title to possess this trait. Minénhallom includes the
emotional and intellectual intelligence acquired through
lived experiences, compassion, and the ability to listen with
humility. It is possible to hold formal credentials but to be
lacking in wisdom.

Minénhallom involves being able to read the subtleties of

verbal and nonverbal communication cues. One who
manifests minénhallom makes decisions and guides others
to make decisions that see beyond the immediate situation
to guarantee the most positive long-term outcome. The
showiness that comes with academic wit and scholarship is
absent in one who has this quality. Minénhallom is often
equated with other CHamoru concepts but there are
distinctions: fåyi’ means having expertise; tekngo’ refers to
someone with a particular traditional or technical skill;
malåte’ refers to someone who is intelligent or smart; and,

13
tomtom refers to someone with common sense or who is
clever.

Hallom (Verb) - To imagine, to think, to

assume

Hinallom (Noun) - Thought, imagination,

assumption

Míhinallom (Noun) - A lot of thought,

imagination, assumption

Minénhallom (Noun) - Profound thoughts,

intelligence
(Through the process of epenthesis and vowel
reduction, we get minénhallom.)

Examples:

Ménhallom si Francisco sa’ gef på’a’ gi i

kottura. Francisco is very smart because he’s
culturally competent.

Manménhallom i mañaina-ta sa’ manmeggai

yan mamfigo’ eksperiensian-ñiha gi i lina’la’-
ñiha. Our parents/elders are full of wisdom as
they have experienced many things.

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MESNGON
Mesngon ayu i hinenggen CHamoru ni’ ha sǻsangan put
åpmam na mañungon yan i abilidǻt para u kontenuha
sumungon achok ha’ sumén chátsaga. Sumǻsaonao i
mesngon yan i abilidǻt i taotao para u sungon achok ha’ ha
upos håfa chinatsagå-ña para u petsigi i minaolek risutto
para guiya yan i manggaige gi i uriyå-ña.

Tehnga, mumesngon lokkue’ dumádanña’ yan i

ditetminasión para u fanusuni lumå’la’ maskeseha sumén
na’piniti håfa manmasusésedi. Mégaggai na ibidensia put
pinetsigi ya u fanlå’la’ manmasusedi gi i hestorian I
MaÑamoru/ManCHamoru piot gi i agonmaripiti na manailayi
na aksión kontra i kottura, i pulitikǻt, yan i manmachule’guan
tåno’.

Búlala ibidensia put minesngon-ñiha yan siningon-ñiha i

taotao tåno’ para u fanmakontra mégaggai na kinalamten
siha ni’ manmacho’gue para u fanmafunas i lengguåhi, i
prinikuran pulitikǻt, yan chinile’ guinahan i tano’ i
Mañamoru/ManCHamoru.

Meggai na biåhi na lachi mariprisentå-ña este na hinengge

gi i manera siha ni’ kulan ilek-ña na todu i tiempo i CHamoru
para u aksepta ha’ i tinailayi na hinestisia pat chinátsaga. Lao
debidi u ma hasso na i etmǻs tákhelo’ para u ma hago’ gi i
susiadǻt CHamoru i para u ma abånsa yan u ma mantieni i
etmǻs guaguan na primét na hinengge - i ináfa’maolek.

15
Debidi u ma komprende na yanggen ma sedi osino ma
aksepta put anǻkkoko’ tiempo i chinátsaga na lina’la’ yan i
hinasso na dipotse ayugue’ na klåsen lina’la’ manmana’en-
ñiha, pues ti u kontenuha ma na’guaha pås yan balånsa gi i
susiadåt. Put mås dinanche ni’ håfa kuméke’ilek-ña
mesngon; mesngon ayu i pinetsigi para u ma komple i
che’cho’ osino u ma facho’chu’i para u mafa’maolek i
prublema sin masotta ya mapo’lo gi i un bånda.

MESNGON
Mesngon is a CHamoru value that refers to resilience and an
ability to prevail through hardship. It includes the personal
ability to endure and to push beyond discomfort in an effort
to thrive and ensure a positive outcome for yourself and
those around you. Often, it is associated with the
determination to survive or thrive through life’s most painful
circumstances. An insistence on thriving is evident in the
CHamoru people’s history of repeated cultural, political, and
environmental displacement, through which there is much
evidence of CHamoru perseverance and resistance against
efforts that sought to erase our language, political agency,
and access to natural resources.

Often, the value is misrepresented in ways that imply the

CHamoru person’s plight is to remain permanently
accepting of injustice or hardship. However, one should

16
remember that the ultimate goal in CHamoru society is
advancing and maintaining the primary core value of
ináfa’maolek. It should be understood that allowing or
accepting prolonged hardship or being fatalistic does not
facilitate harmony and balance in society. More accurately,
mesngon is the commitment to seeing a problem to its end
and working to improve it without giving up.

Mesngon (Adjective) - able to endure,

lasting, and patient.

Examples:

Manmesngon i taotao Guåhan annai

manma’afuetsa manmåtcha guatu gi iya
Mañenggon. The people of Guam endured
suffering during the forced march to
Mañenggon.

Ha na’mesngon gui’ si Juan annai

umeskuelan médiku. Juan persevered
through medical school.

17
18
 GÅHU:

SINANGAN SIHA
PHRASES

19
CHAGI YA MUNGNGA MADAGI
Ma sǻsangan CHagi ya mungnga madagi yanggen
numána’tungo’ hao håfa gef ya-mu na néngkanno’, magågu,
pat huegu ni’ ya-mu na otro taotao u chagi lokkue’, siña ilek-
mu, CHagi ya mungnga madagi.

Guaha ha’ na biåhi na ma usa este na fråsa ni’ mañaina

yanggen manma’ú’uga i famagu’on ni’ kulan ti ensegidas
manmalago’ nuebu na tiningo’, talente, pat huegu.
Lámeggai biåhi na ma usa ini na fråsa yanggen
manmafa’nǻ’na’gue i manhoben para u fanñangu,
fanmama’tinas néngkanno’, pat para u ma chagi otro na
tiningo’.

Taiguihi i néngkanno’, yanggen ti un chagi, ni’ ngai’an na un

tungo’ i sabot-ña yan kao ya-mu pat åhe’. Mungnga madagi
ha såsangan na un maneha yan un responsåpble ni’
eksperensiå-mu siha sin un ma’opbliga para un chule’ i
upiñón pat minalago’ otro taotao. Sa’ put i hågu na maisa
para un chagi ya ni’ håyi para un fina’baba nu i sinangǻnga-
ña.

Este na atpahón CHamoru, ni’ numa’fanmanháhasso hit na

gaige i minetgot i MaÑamoru/ManCHamoru na taotågue
siha gi i inabiban unu asta otro para u gai responsapbledǻt
nu guiya.

20
CHAGI YA MUNGNGA MADAGI
CHagi ya mungnga madagi is spoken when defending
something a person is passionate about, such as food,
clothing, or sports that they want another person to try.

In some cases, this phrase is used as a form of

encouragement when elders are coaxing young ones who
are hesitant to learn a new skill or talent. This phrase is often
used when teaching younger children how to swim, cook,
taste, or try something different and unfamiliar.

Within the context of food, if you don’t try something, you’ll

never know how it tastes and whether you like it. Mungnga
madagi refers to having agency and responsibility for your
own experiences without being beholden to the opinions or
agendas of others.

Testing something out for yourself and not letting anyone

fool you is found in this profound CHamoru saying, which
serves as a reminder of the empowerment that CHamoru
people encourage in one another to take matters into their
own hands.

21
CHagi (Verb) - to try, to taste, to find out by
doing

Mungnga (Adverb) - no, don’t

Dagi (Verb) - to tell a lie, to fool

Examples:

CHagi, Hagå-hu, kosaki siña un tungo’

taimanu macho’gue-ña. Try it, my daughter,
so that you’ll know how it is done.

Mungnga, Lahi-hu, ma’å’ñao. CHagi ya

mungnga madagi. Don’t be afraid, my Son.
Try it and you won’t be fooled.

22
GUSE’ÑA MA GACHA’ UN DÅKON KINU UN
KE’YAO

Kulan mama’lålai este na fråsa i guse’ña ma gacha’ un dåkon

kinu un ke’yao ni’ ma’usa para u na’tungo’ otro put i taotao
ni’ dakon. Gef chaddek magacha’ i taotao ni’ mandádagi
sigun gi i kinalamtéten-ña gigon ha’ mandagi. Ma ålok na
dåkon i taotao yanggen bula gi i kuentos-ña ti manmagåhet
pat ha fåbrika ha’. I taotao ni’ gåddon entre i fina’tinås-ña
siha na estoria siempre ya-ña lokkue’ na u na’yiyi mås
mamfabulosu na sinangan guatu gi i estoriå-ña. Dåkon ayu
na taotao i mamǻmatte apbladorihas ni’ ti manmagåhet put
otro taotao.

Rekto este na atbisu i “Gof adahi sa’ dåkon ennao.” Entre i

kuminidǻt i isla annai gef chaddek mana’tungo’ håfkao siha
ginen i tilifon halaihai. Acháchaddek ha’ lokkue’
manmana’tungo’ i taotao håyi ayu i mandåkon siha. Sen
chaddek manmagacha’ i mandåkon sa’ siha na maisa
numa’fangégencha siha ni’ dinagen-ñiha.

Manmetgot na rinipåra siha mandokko’ fitme ginen

hinirasión asta otro hinirasión gi i halom i kuminidǻt taiguihi
ha’ entre mañe’lu siha. I ináfa’maolek entre i taotao
kuméke’ilek-ña na maná’asupotte. Yanggen mandagi i
taotao, pues esta ti siña ma hongge, ya gof empottånte i
inangokko gi i fondamenton i CHamoru. Maskeseha håfa
fina’tinås-ña i taotao na cho’cho’ binaba pat linachi, i etmǻs
23
båba na isao-ña i para u fandagi. Yå ki maná’angokko i
taotao siha gi i fina’che’cho’-ñiha yan nina’en matiriǻt para
minaolek salút yan lina’la’ para todu. Maná’adipende nu siha
lokkue’ para u ma aidentifika håfa na binaba mafǻfana’ ni’
siempre u inafekta i familia.

GUSE’ÑA MA GACHA’ UN DÅKON

KINU UN KE’YAO

Guse’ña un gacha’ un dåkon kinu un ke’yao is a lyrical

expression to warn another of a person who lies. Liars may
expose themselves with their behavior after a lie, making it
easy to get caught. A person may be considered dåkon if
they habitually exaggerate or make things up. Someone
stuck in their own fantasies is known to embellish. A dåkon is
also someone who spreads rumors about other people in
the form of gossip that is not true.

Gof adahi sa’ dåkon ennao’ is a stern warning. In an island

community where news circulates quickly through tilifon
halaihai warnings about those who are dåkon spread as
swiftly. I mandåkon are easy to catch because they often
expose themselves with their lies. Yes, this refers to as ma
na’gencha’ maisa siha.

Strong relationships are built intergenerationally in the

community, as well as among mañe’lu. People’s loyalty to
24
one another means having each other’s back. When people
lie, they cannot be trusted, and trust is an important
foundation in CHamoru families. No matter what misdeed or
error a person might make, lying would be worse than that
as people depend on one another for labor and material
support for the health and well-being of everyone. They also
rely on one another to identify threats to their family.

Guse’ (Adverb) - Fast, quick, hurry

Gacha’ (Verb) - To capture, to catch up, to spy,

being caught up, found, discovered, reached

Dåkon (Adjective.) - Liar, deceitful, notorious liar

Ke’yao (Adjective) - Lame, having defective

limbs, being disabled by an injury

Examples:
Mungnga mandagi sa’ guse’ña ma gacha’ un
dåkon kinu un ke’yao. Don’t lie because it is
easier to catch a liar than someone who is lame.

Ti angokkuyon ennao na taotao sa’ gof dåkon.

Ha gencha’ mámaisa gui’ gigon ha baba i
pachot-ña. Don’t rely on that person because
he lies. He exposed himself as soon as he
opened his mouth.

25
HA MÍMIDI I CHALAN
Fina’óssitan ini na sinangan ya fihu ma’ågang i taotao ni’
sesso gaige gi i chalan. I sinangan ha mímidi i chalan para i
taotao ni’kada diha ga’ña-ña lumíliko’ ki u såga gi i gima’.
Maskeseha håfa para u ma cho’gue gi i ha’åni: éfahan, apåsi
i dibi siha, fanáli’e’ yan i mangga’chong, ga’ñan-ñiha i chalan
kinu i gima’.

Siña un ågang gi i gima’-ñiha para un kuentusi i ga’chong-

mu ya masangåni hao na taigue. Yanggen mamaisen hao,
“Amånu na gaige?”, siña masangåni hao na, “Ha mímidi i
chalan.” Kulan ha eskapǻpayi i che’cho’ guma’. Yanggen un
keké’eksplika ha mímidi i chalan na sinangan, sesso
makompåra yan i roadrunner.

HA MÍMIDI I CHALAN
This common phrase is a humorous way of describing
someone who is often out on the road. The phrase Ha
mímidi i chalan refers to someone that prefers going around
than to stay home, whether they are shopping, paying bills,
or meeting with friends. A person to whom this phrase
applies, loves to travel from place to place rather than stay
at home.

26
You might call a house, ask to speak to a friend who is not
home. Upon asking, “Where are they?” the respondent may
reply with “Ha mímidi i chalan.” This behavior is often
considered as a way of escaping responsibility at home.
When explaining the meaning of ha mímidi i chalan, some
often reference the popular cartoon character, “the
roadrunner.”

Midi (Verb) - to measure

CHålan (Noun) - road, highway, street, path

Examples:

Tåya’ nai gaige gi i gima’. Ya-ña mumidi i

chalan. He is never home. He likes to
measure the road.

Taimanu ha cho’gue i che’cho’-ña? Todu i

tiempo ha mímidi i chalan! How can she do
her work? She is always measuring the
road!

27
HINILAT/INIPOS GAGO’-ÑA
Este na sinangan kuméke’ilek-ña na esta mampos i ginago’-
ña ya ti malago’ ha’ esta macho’cho’. Ni’ kuåntos tiempo
manå’i para u na’fonhåyan i che’cho’ ti u fonhåyan ha’ sa’
inipos i ginago’-ña.

Put i hemplo. Guaha un estodiånte nina’i nu i ma’estro-ña

cho’cho’ guma’ para u kéhatsa i gradu-ña. Nina’i nu i
ma’estro dos ha’åni para u komple i che’cho’ guma’. Annai
finaisen nu i ma’estro para u na’hålom i che’cho’-ña para
mås kréditu, ha sangǻni i ma’estro na ti ha cho’gue sa’
maolek ha’ esta para guiya. Ti ha cho’gue achok ha’ para
minaolek-ña - mampos hinilat/inipos gago’-ña!

HINILAT / INIPOS GAGO’-ÑA

The term gago’ means lazy. Inipos gago’-ña refers to
someone who does not complete tasks assigned to them.
Despite the amount of time given to complete the task, the
person never finishes.

For example. When given an assignment by the teacher to

improve her grade, the student does not complete the
assignment. When questioned as to why the assignment was
not completed for additional credit, the student responds
that the current grade was sufficient for her. The student did

28
not complete the assignment despite the opportunity
offered to improve the grade - mampos inipos gago’-ña.

Hinilat (Verb) - being overpowered, being

conquered, or beaten

Inipos (Verb) - being overpassed, that which is

overpassed, further than

Gago’ (Adjective) - lazy, indolent, inactive

Examples:

Ma sǻsangan na i taotao ni’ inipos gago’-ña sen

ti ya-ña macho’cho’. A person who is
overpowered by laziness is one that does not
want to do anything.

Manufresi yu’ na bai hu fanayuda gi i gipot lao

inipos i ginago’-hu ya ti måtto yu’ sin rasón. I
offered to help at the party, but I didn’t show
up because I was lazy beyond reason.

29
MANANA SI YU’OS
Gi i manmófo’na na tiempo, ti ta tungo’ taimanu
maná’ayu’os osino maná’noni i taotao tåno’ siha. Este ta
tungo’ på’go: Maná’aseñas sin fino’; taiguihi i maná’alof,
maná’ayu’os nu i kannai-ñiha, mahatsanñaihon i sehas-ñiha,
pat mayotte tåtte i ilon-ñiha. Gi mina’disinuebe na siklo, si
Freycinet ha tuge’ na yanggen guaha maná’a’yå’ho taotao,
siempre i dueñu finaisen hao “åti hao?” – kumeke ilek-ña
“kao siña bai hu fagåsi i addeng-mu?” Diferensiao este yan i
“håfa adai”.

Annai manmåtto I Españót, ma chulé-mågi i sinangan “buen

diha” yan “buenas” pat “minagof ha’åni.” Ginen i hinalom i
Españót yan i rilihón Katóliku na umoppan i fråsa ‘Manana si
Yu’os.’ “Ai adai, CHe’lu-hu, gråsias sa’ Manana si Yu’os,
noh?” På’go na tiempo, guaha ta praktítika gi i lina’lå’-ta,
taiguihi ginen i nubena, ni’ esta umunu i dos ni’ á’annok gi i
prinaktika gi i lina’la’ i MaÑamoru/ ManCHamoru. Sesso i
manláhoben pat i prisente na hinerasión ma ú’usa “Géfpago
i ha’ani-mu, Tumalo’åni si Yu’os,” pat ‘Pumuengi si Yu’os” na
sinangan siha. Ma kékesuhåyi i fino’ Lågu siha ya ma ú’usa i
fino’ Håya.

Manana kuméke’ilek-ña i semnak ginen i sinilo’/ininan åtdao.

Dumanña’ yan Yu’os, pues humuyong “Manana si Yu’os” ni’
kuméke’ilek-ña God is light. CHumilong yan ináyu’os Good
morning gi i fino’ Engles, ni’ ginen i hinenggen i sinangan
God’s morning to you. I etmǻs sesso ma’ú’usa på’go na
tiempo i “Håfa adai.”

30
MANANA SI YU’OS
We are unsure how exactly our ancestors greeted each
other. However, 19th C. writings, as recorded by Freycinet,
indicate that a CHamoru host would greet guests by gently
calling out “Åti hao?” as guests approached their home.
This expression literaly means, “May I wash your feet?” and
is a way of showing one’s humbled stature; it is a greeting
different from håfa adai. Today, our nonverbal gestures
signify ways of courteously acknowledging each other by
gladly waving at each other from a distance, raising our
eyebrows, or gently throwing our heads back with a smile.
(To greet a Saina, you must fan ngingi’!)

With Spanish colonization, the morning greeting, “buen

dia,” was adopted and changed to buen dia, or buenas,
which means “good day.” Efforts have been made to
decolonize the language by using Fino’ Håya words when
possible. Terms like Gefpago i ha’åni-mu. Tumalo’åni si
Yu’os. Pumuengi si Yu’os.” have become more popular.

Today, the most common morning greeting is Manana si

Yu’os, which reflects the influence of Catholicism in the
CHamoru culture. Catholicism and CHamoru culture have
been interwoven, which is manifested in many CHamoru
cultural practices. The concept of God, or “Dios” in Spanish,
became Yu’os in the CHamoru language. This word is
prominent in the way CHamoru people express appreciation
and gratitude when using the phrase, “Si Yu’os ma’åse’.”

31
Manana refers to daybreak, when the sun rises over the
horizon. Combined with “Yu’os,” the phrase Manana si

Yu’os is translated literally as “God is light.” This aligns with

the English greeting, “good morning,” which also shares a
religious origin and stems from the phrase, “God’s morning
to you.”

Manana (Noun) - daylight, clear, clearing

Yu’os (Proper Noun) - divinity, supreme being

Examples:

Manana si Yu’os! Håfa tátatmanu hao? God’s

morning to you! How are you doing?

Kahulo’! Esta manana! Manana si Yu’os! Get

up! It’s morning! God’s morning to you!

32
MAOLEKÑA MANGGÅGAO YA TI MANÅ’I
KINU MANUFRESI YA TI MA’AGRADESI

Ini na sinangan numa’háhasso i håyi umé’ekungok na

maolekña yanggen manggågao hao ya ti manå’i kinu
yanggen ma’ufresi hao ya ti un aksepta. Yanggen ti un
agradesi håfa i ma’ufresi-mu, siña un chu’ot i manǻnna’i piot
yanggen put néngkanno’. Gi i lina’la’ MaÑamoru/
ManCHamoru, gof dilikǻo este gi i nina’en néngkanno’.

Ini na sinangan umé’eppok ayu siha ni’ humúhungok na ti

mǻfatto sin makkat cho’cho’ pat chinátsagan lina’la’. Gi i
hinenggen CHamoru, mampos tákhelo’ i gineftao. Yanggen
un chånda pat ti un chule’ i mana’i-mu, babåña kinu
yanggen manggågao hao ya ti ma nå’i hao.

Hinilat i minamåhlao i manggågao ayudu kinu i oputunidǻt

para gineftao.

33
MAOLEKÑA MANGGÅGGAO YA TI MANÅ’I
KINU MANUFRESI YA TI MA’AGRADESI

This rhetorical expression reminds the listener that it is

better to ask and not be given than to be offered and not to
appreciate what is offered. A gift or privilege too easily
given is often undervalued. When something is
undervalued, it runs the risk of being used thoughtlessly or
taken for granted. This phrase encourages those who hear it
to understand that most of life’s liberties and privileges do
not come without hardship or struggle.

Giving or being generous is a central value known as

gineftao in the CHamoru culture. For someone to reject or
spurn a gift from someone else is considered far worse than
asking for something and not getting it. Oftentimes, the
embarrassment of asking someone for help is outweighed
by the opportunity it provides for someone to be generous.

34
Maolekña (Adjective) - better

Ti (Adverb) - a negative marker, not

Kinu (Adverb) - to denote qualities of nouns, than

Ufresi (Verb) - to offer, or to promise

Agradesi (Verb) - to be grateful, or to appreciate

Gågao (Verb) - to request, to ask, to claim

Examples:

Adahi i ineppe-mu sa’ maolekña manggågao ya

ti ma nå’i kinu manufresi ya ti ma’agradesi. Be
mindful of your response because it’s better to
ask and not to be given than to be offered and
not to be appreciative.

Gof annok i inimitden taotao yanggen ha dalalaki

I sinangan “maolekña manggågao ya ti ma nå’i
kinu manufresi ya ti ma’agradesi.” The humility of
a person really shows if they follow the saying “it
is better to ask and not be given than to be
offered and not to be appreciative.”

35
MINA’LAK I CHALAN; HINEMHOM I GIMA’
Este na atpahón ha sǻsangan na i taotao ni’ chumócho’gue
håfa na binaba pat minaolek gi i chalan yan gi i sanhiyong
gimå’-ña inaféfekta i kinalamten gi i gima’, parehu ha’
minaolek pat binaba na bida. Put i hemplo, siña ha’ guaha
un asagua nu i ha fǻfama i asaguå-ña gi i púpbleku. Ha
na’máma’lak gui’; lao gi i gima’ nai gaige i hinemhom sa’
otro ha’ tratamento-ña gi i asaguå-ña.

Guaha otro kuméke’ilek-ña este na sinangan. I próhimu ni’

ha na’á’annok gi me’nan taotao na sumén maolek i lina’lå’-
ña, siña ha’ ha susésedi minaså’pet yan chinátsaga entre i
familiå-ña. Ha na’fanháhasso hit na mientres i taotao kulan
sumén maolek bidǻda-ña gi i halom i púpbleku, håfa dipotsi
masusésedi gi i halom guma’ ti ná’banidosu yan lokkue’ siña
bula minaså’pet. Este na sinangan ha atítisa na ti todu
magåhet håfa ta líli’e’ gi i me’nå-ta. Guaha na biåhi na ti
chumilong i á’annok yan håfa i masusésedi entre i lina’la’.

I leksión guini, mungnga gotpe manhusga taotao!

36
MINA’LAK I CHALAN; HINEMHOM I GIMA’
This proverb is used when referring to a person who
seems to be happy-go-lucky in front of others but may
be suffering privately. It reminds us that while a person may
appear to be doing well in his or her public persona, the
opposite might be happening at home, where there may be
domestic violence, illness, alcoholism, or other challenges
present in the household.

The phrase emphasizes that people are not always who they
seem to be and that we do not know what happens in the
private lives of others. We are reminded that what appears
to be in public may not be the case in reality in the home.
Our inability to fully understand all that is happening in a
person’s life means that we must be compassionate and not
make assumptions or be quick to judge.

37
Ma’lak (Adjective) - bright, brilliant, sparkling,
radiant, luminous

Mina’lak (Noun) - brightness, brilliance

CHålan (Noun) - road, highway, street or path

Homhom (Adjective) - dark

Hinemhom (Noun) - darkness, the dark night

after the full moon

Guma’ (Noun) - house, building, quarters

Examples:

Riku yan atanon si Eddie lao bula yinaoyao gi i

gima’. Masǻsangan hun na ma’lak i chalån-ña,
lao homhom i gimå’-ña. Eddie is rich and
attractive but is dealing with a lot of drama at
home. It is said that his path is bright, but his
home is dark.

Hu dingu i gima’ tatå-hu sa’ gof kariñosu gi i

me’nan otro taotao lao táklalo’ yanggen
humahami ha’ na maisa. Mina’lak gi i sanhiyong
lao homhom gi i gima’. I left my father’s house
because he’s friendly with others, but short-
tempered when we are at home. Publicly he is
very friendly but at home he is mean.

38
NI HOI NI GOI
Ini na sinangan para i taotao siha ni’ sesso manman, ti siguru
håfa para u ma cho’gue. I taotao ni’ masǻsangan na ni hoi ni
goi ya sesso gaige gi maskeseha amånu guatu yan
tumáichalan gui’. Ti maolek na sinangan ini kululo’ña
yanggen ti ha na’fonhåyan i finé’nena na kinalamten ya esta
ha kékecho’gue i mina’dos. Fihu ma’usa ini na sinangan para
ayu siha ni’ ti siña manma’angokko. Este na taotao kulan ti
fotmǻt nu i håfa bidadå-ña yan ti siguru gui’ lokkue’ håfa mås
ha nisisita para u na’fonhåyan i che’cho’. I sinangan ni hoi ni
goi empottante sa’ ha destítinge i taotao ni’ ti guméf tungo’
i seknefikånten i che’cho’ kontra ayu siha ni’ tumungo’.
Angokkuyon i gai areklo na taotao kontra ayu i tai areklo na
taotao.

Parehu yan: Ni put Dios ni put Diapblo. Nu este nu ennao.

Ni guihan ni mannok. Ni yini ni yennao.

(Ni/ni’ is a contracted form of Nu and i)

NI HOI NI GOI
This CHamoru phrase describes unfocused behavior. A
person who is accused of being “ni hoi ni goi” is thought to
be “all over the place,” moving from one thought or activity
to another in a nonsensical way. The term is disparaging
and often used critically, especially when describing
someone who moves on to new tasks or ideas before
39
completing previous ones. The phrase is also used for
people who prove themselves unable to remain consistent
in work, relationships, or areas of interest.

This person may be insecure, not sure of oneself, or doesn’t

know what to do or does not understand what is to be done
and can be described as ni hoi ni goi.

The same as: Neither God nor Devil. Neither this nor that.
Neither fish nor fowl.

Example:

Ti siña si Kåtmen ha desidi håfa para u cho’gue.

Kao para u eskuela? Kao para u fa’cho’cho’? Kao
para u hånao lågu ya u baila? Ni Hoi Ni Goi i
palao’an. Carmen can’t seem to decide what
exactly she will do. Will she go to school? Work?
Leave to the states to pursue dance? Ni Hoi Ni
Goi!

Ti siña mama’disisión i taotao sa’ Ni Hoi Ni Goi!

The man cannot make a decision because he is
neither here nor there.

40
OBA SKOBA!
Ini na sinangan umó’oppan yan inipos i chi-ña pat esta
monhåyan! Sesso masångan yanggen mano’son pat esta
linachai i pinasensian i taotao. Nina’fåmta as Jesus
Charfauros, meggai tumungo’ gui’ as Jesus CHamoru, i
taotao rediu gi i CHamoru Hour gi entre i mit nuebi sientos
sitenta na såkkan siha (1970s). Oba ginen over yan eskoba
kuméke’ilek-ña broom, ini na sinangan ti put mambålle lao
put i linakse’ ha’ yan i fino’ oba.

I MaÑamoru/ManCHamoru sesso yan maguaiya mana’lakse’

i sinangan-ñiha yan manόssitan. Ini na tinemtom sinangan,
annok gi i sinangan “asentådu champulådu” pat “chagi ya
mungnga madagi” lokkue’. Fihu masångan oba skoba ni
kuméke’ilek-ña inipos chi-ña ya mampos fotte. á

Put i hemplo, yanggen guaha taotao ni’ mana’yiyi hånom i

sahguan ya machuda huyong, siña ha sångan “Ai, oba
skoba”. Fihu masångan lokkue’ yanggen mampos håspok i
taotao.

Siña lokkue’ i taotao gubietno ma’upos chen-ñiha gi i

kinalamten-ñiha. Fihu i taotao ñus lokkue’ ma’aligao i bisnes
taotao, yan fihu chákakakka’ chalek-ña si Jesus CHamoru
pues ha sångan, “Oba skoba!”

41
OBA SKOBA!
This expression is used to refer to someone who goes over
the limit or goes above and beyond what is necessary or
expected. It is typically said with excitement and to the
point. Oba skoba was popularized by Jesus Charfauros, aka
Jesus CHamoru, a well-known radio talk show host of the
“CHamoru Hour,” in the 1970s. Oba is the CHamoru-izing
of “over,” and although eskoba means broom, this saying
has nothing to do with sweeping; rather, it rhymes with oba.

CHamoru people love to rhyme when speaking playfully.

This creative play on words can be seen in other expressions
like asentådu champulådu or even chagi ya mungnga
madagi. Oba skoba has become a very common colloquial
phrase to mean too much, over the limit or it’s over and
done with!

For example, if someone is pouring water into a container,

and it overflows, they might say, “Ai, oba skoba,” because
the water went over the capacity and spilled over.
Exceeding limits can happen with food at parties or around
the dinner table with family, and people often say oba skoba
when they overeat and can hardly move or breathe.

Going overboard, acting in excess, or crossing the line can

sometimes happen with public officials who get caught in
uncompromising positions. The media can thrive on
scandalous stories, and Jesus CHamoru would often laugh
42
and say, “Oba skoba!” while discussing the most talked
about news of the day.

Si difunto as Jesus Cruz “CHamoru”

Charfauros.

Examples:

Inipos bulåchu-ña i che’lu-hu låhi sa’ sigi ha’

gumimen. Oba skoba, CHe’lu! My brother drank
over his limit that left him slumped in a drunken
stupor. Oba skoba, CHe’lu!

Manmagof i peskadót siha sa’ humålom i sagon

mañåhak gi i tasen Hagåtña. Manmalǻlagu i
mañåhak! Oba Skoba! The fishermen were happy
because the mañåhak is in season in Hagåtña.
There is a mañåhak run! Oba skoba!

43
44
 GÅHU:

INAGANG SIHA
LABELS

45
BULA BUCHI-ÑA
Gof siña na u nina’búlala i taotao ni’ kinanno’-ña lao ti
néngkanno’ ha’ na siña u na’méggagai i chinile’-ña. Taiguihi
yanggen humambiento i taotao ni’ fina’tinas siha gi i fi’esta
pat dǻngkolon plantåda para i familia, siempre nai u
nina’bula sa’ sumén håspok. Estague’ unu nu i håfa
kuméke’ilek-ña i fråsa bula buchi-ña.

Låo guaha na ti ná’magof masangån-ña este na fråsa. I

taotao siha ni’ mampos meggai estorian-ñiha para u
fanmasångan - tåt komu put håfa guáguaha yan
manmasusésedi gi i tano’, apbladorihas, fina’estoria, yan
ideha siha. Siña lokkue’ masǻsangan komu bula buchen-ñiha
pat stuffed to the gills - manmómotmot i pachot-ñiha.
Búlala na taotao siha maninalúlula para u ma chaddiki put
noh u fanma’igi nu i håyi malago’ umékungok i méggagai na
estorian-ñiha. Meggai biåhi na pinat inapbladorihas
finakcha’en-ñiha.

Guaha na biåhi i bisita siha, pat taotao sanhiyong siha, ni’

manmǻfatto ya ma kosecha i míguinaha na kotturan
CHamoru yan i sen geftao na espíriton håfa adai. Despues
madingu i isla ya manmachulé’-hiyong i tiningo’ yan
eksperensia na binifisiu siha sin hinasso put mangginen
amǻmanu i tengguang-ñiha. Siña lokkue’ manmadeskribi
este na taotao komu mambula buchen-ñiha. Este na klåsen
aksion-ñiha ini na taotågue siha kulan ayu i finatton i

46
mamfáfa’baba na taotågue siha (carpetbaggers) gi i finakpo’
gera. Manmatungo’ komu mansen tailayi.

BULA BUCHI-ÑA
A person can become full from overeating, but it is not only
food that a person can over indulge with. When gorging on
food at a fiesta or big family dinner, one can eventually
become so stuffed that it’s impossible to eat anymore. This
is the literal meaning of the phrase, bula buchi-ña.

There is also a negative connotation to the phrase. For

others who have tall tales such as what’s happening at a
place, or gossiping, exaggerating stories and ideas. They
are also labeled bula buchen-ñiha or stuffed to the gills.
Oftentimes, they are quick to tell their tales sooner than it
otherwise would; they want to be the first to be listened to.
Many times, it is often gossip. The storytellers draw
attention to themselves.

Sometimes guests, or taotao sanhiyong, who arrive and

benefit from the richness of CHamoru culture and our
generous island spirit leave the island and profit from the
knowledge and experience they’ve gained without regard to
the source. These individuals can also be described as bula
buchen-ñiha. Their behavior is compared to the historical
post-war carpetbaggers. CHamoru people find this practice
offensive and deeply shameful.
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Bula buchi-ña (Adjective + Noun) - Stuffed
to the gills

Examples:

Ha na’bula buchi-ña i palao’an annai

humånao fumi’esta. The woman stuffed
herself when she went to the fiesta.

Bula buchen-ñiha este siha i

manmalagradesida na taotågue siha ginen
otro bånda yanggen ma chule’ i guinahan i
taotao tåno’ sin hinasso. People from other
places who take what is not theirs without
any care or concern for the consequences
of their actions are considered ingrates.

48
I CHILE’-GUAGUA’/CHULE’-GUAGUA’
Mana’áchetton i dos na fino’ chule’ yan guagua’ ya chule’-
guagua’ pat i chile’-guagua’ humuyong-ña. Siña un usa para
i taotao (meggaiña na biåhi na påtgon) ni’ gumógo’te i
guagua’ yanggen pumépeska hao pat siña un ågang i
tentago’-mu. Siña lokkue’ un ågang i taotao ni’ un
fa’nǻna’gue pat i taotao ni’ kuméketungo’ i pa’å’-ta.

Yanggen para un fåtta, siña i chile’-guagua’ tinahgue hao.

Put i hemplo, yanggen chátsaga si Nåna humånao para i
entero, siña inangokko hao na hågu un prisenta nu i ikan i
familia. Hågu siempre i chile’-guagua’ Nåna. Yanggen
inangokko hao as Nåna, kuméke’ilek-ña na hågu umé’eppok
i pinayon yan kinalamten familia.

Siña lokkue’ i chile’-guagua’ i taotao ni’ guailayi ha kuentusi

sa’ ti siña hågu mismo un kuentusi i inayek-mu. Åntes di i
tiempon gera, fihu malakngos i famalao’an gi i faneyåkan
put noh u fanáli’e’ yan i lalåhi/nobiu siha. Gi ayu na tiempo,
i chile’-guagua’ numǻna’i i dos nu i kattan-ñiha put noh u ma
tungo’ nu i mañainan-ñiha.

Fihu i chile’-guagua’ hobenña kinu i manǻnago’. Guaha na

biåhi na i ga’chong palao’an para u nå’i i katta nu inayek-ña.
Ai, lao guaha na biåhi na humihot ya pinekto i inayek-ña yan
i ga’chong-ña lokkue’. Angokkuyon i chile’-guagua’ lao
guaha na biåhi na otro humuyong-ña.

49
I CHILE’-GUAGUA’/CHULE’ GUAGUA’

The compound word chule’-guagua’ comes from chule’,

which means to take, and guagua’, or woven basket. This
term applies to someone who holds the basket when fishing
(oftentimes a child), or someone who is a messenger, also
known as tentågo’. The role of the ‘chule’-guagua’ can also
describe someone who observes a tradition, similar to an
apprentice and learns how to practice the tradition
effectively.

The term chule’-guagua’ commonly refers to someone who

acts on behalf of someone else. For example, if your Nåna
cannot attend a funeral or a family celebration, she might
entrust you with her envelope of money to give as
chenchule’ or ika (in the case of a funeral) to the family on
her behalf. In this case you are your nåna’s chule’-guagua’.
To be chosen by your Nåna means that she trusts you to
uphold the chenchule’ tradition and honor family
obligations.

The chule’-guagua’ can also serve as the go-between for

two people who are exploring a romantic relationship.
Young adults are sometimes prohibited from talking to one
another, especially in the days before the war, when young
maidens were pulled out of school at an early age to keep
them away from the attention of young men. In

50
these instances, the chule’-guagua’ served as the
intermediary and passed messages back and forth between
a young couple without the parents knowing.

In many cases, the chule’-guagua’ is usually someone

younger, who the enamored couple can control. Sometimes
the chule’-guagua’ can be the best friend of a woman who
has a crush on a certain man and wants him to know of her
intentions in the form of love notes. This can backfire, if the
chule’-guagua’ becomes interested and romantically
involved with the person her friend is trying to court. The
role of the chule’-guagua’ is a trusted role but there are risks
involved as in the example above.

CHule’ (Verb) - to take, bring, get, to fetch, to

take something for someone

Gugua’ (Noun) - a woven basket

Examples:
Ha gof angokko yu’ si Nåna yanggen ha
na’chule’-guagua’ yu’ para guiya. Mom really
trusts me when she makes me her messenger.

Guåhu i chile’-guagua’ yanggen pumeska ham

yan si Tåta. I am the carrier of the woven basket
when dad and I fish.

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DADDAO
I palåbra daddao tehnga ma’ú’usa para u sǻsangan gåga’ ni’
måtan táklalo’ yanggen gotpe para u fanatåka. Taiguihi i
pa’go mañǻñago yanggen para u prutehi i patgon-ña. Lao
este na palåbra ha sǻsangan lokkue’ put endebiyu’ǻt ni’
chaddek manoppe kontra håfkao na fina’kuentos. I taotao ni’
daddao ti ha eskókohi håfa u sångan ya ni’ håyi u tinemba.
Ti ha háhasso i siñenten otro taotao. I aksión yan finiho’ i
daddao na taotao manmalakngos ha’ sin hinasso sa’ tákhelo’
i entension-ña para u gånna pat u å’ñao i otro. Maolek ha’
buente dumaddao yanggen guaha ha patítiki pat ha
mumúmuyi i direcho yan i malabida gi otro – tai respetu yan
ti gef lamen kostembre-ña.

Komu guaha na ma’usa este na palåbra gi sen tailayi na

klåsen sichu’asión, gof siña ha’ ma’usa lokkue’ gi maolek na
dineskribi, piot lǻ’yiyi yanggen i petsona ni’ ma’í’ilao
mama’nu’i chádeddek na kinapǻs yan sin sinetsot sumaonao
gi i atgomento pat mumu kon dǻngkolon minetgot yan
minalago’ para u gånna i masahigat na kontråriu.

Guaha otro ma’uså-ña este na palåbra i daddao. Yanggen

mampos píkakakaka i kaddo, pues kåddon daddao.
Yanggen mampos pika i fina’denne’, kululo’ña i fina’denne’
dinanche, siña ta deskribi pat ta ålok na daddao i
fina’denne’. Inakka’ hao siempre!

52
DADDAO
The word daddao is typically used when referring to animals
that are vicious or quick to attack. However, as a concept, it
is also used when referring to individuals that are quick to
react in the face of conflict. A person who is daddao may
be seen as one willing to disregard emotional or physical
boundaries for the sake of getting the upper hand in an
argument or fight. The actions and words of a person who is
daddao are often impulsive and infused with the intention to
immediately subdue another. A person who is daddao may
be proficient in debate but devoid of respect or a pleasant
attitude.

While it is often applied to people in a derogatory way,

there are occasions when the word may be infused with a
positive connotation, especially when the person in question
shows an ability to engage in arguments or fights quickly
and unapologetically, with a strength and resolve that is
needed to overcome a formidable opponent.

There is another usage of daddao with regards to cooking. If

the soup is very very spicy we can say the kaddo is daddao.
If the fine’denne is extra spicy, especially the fine’denne’
dinanche, that can also be called daddao na fine’denne’. It
will bite you! Ouch!

53
Daddao (Adjective) - Cruel, mean, of or relating
especially to a vicious animal that bites or
stings.

Examples:

CHa’-mu umestótotba i ga’-hu ga’lågu sa’

daddao. Don’t disturb my dog because it is
ferocious.

Dumaddao si Rosa annai ha tungo’ na

madigiråyi gui’ ni’ patten-ña tåno’. Rosa
became livid when she became aware that she
did not receive her fair share of the land.

54
FÅBULAS DI CHISPAS
Este na sinangan, ha deskríkibi ayu i fina’kado’, frionådas na
sinangan pat estoria siha ni’ dimasiǻo ma na’dǻngkolo i
masangån-ña ya esta ti honggiyon. I taotao ni’ umestótoria
taiguini kulan mohon dåkon kumuentos pat ya-ña ha’
mamfåbrika estoria. Este na fråsa ma’ú’usa para u ma
botleha ayu i kuentos dinagi entre i mangga’chong siha ni’
fihu manádaggao estoria sa’ manacháchadagi nu siha entre
minagof kombetsasion-ñiha.

Gi i etmǻs ti ná’magof na ma uså-ña este na fråsa i yanggen

ma aplika para ayu i taotao ni’ kumuékuentos ha’ sin
minagåhet. I taotao ni’ chumócho’gue este na klåsen
umestoria ha kontradídisi i minamåhlao na hinenggen
CHamoru (i umitde yan gai minamåhlao). I fråsan fino’
Engles ni’ kulan parérehu yan este na atpahón ayu i talking
stories pat put mås brutu, i bullshitting.

FÅBULAS DI CHISPAS
This phrase refers to the telling of tall tales and exaggerated
accounts. One who exhibits this behavior might be a
compulsive liar or serial exaggerator. The phrase is used to
mock obviously hyperbolic talk and is frequently used in
light-hearted banter between friends who are “talking
stories.”

55
In its most disparaging form, the phrase is applied to a
person who is viewed as speaking without credibility and
unable to deliver on promises made. A person who
exercises this behavior is working in ways that contradict the
CHamoru value of mamåhlao (humility and healthy shame).
English phrases that are equivalent to this phrase include,
“talking story” or the more vulgar verb, “bullshitting.”

Fåbulas di CHispas (Noun) - a quick lie, a false

impromptu statement, a quickly made-up story

Examples:

Duru i fabulas di chispas gi i durånten tiempon

ileksión ginen todu i taotao pulitikǻt siha. There
is a lot of big talk during election season from
politicians.

Kao un hungok håfa ha sångan si Miget?

Fåbulas di chispas ta’lo. Did you hear what
Mike said? It’s nonsense talk again.

56
FÁTKILU
I palåbra fátkilu, ha sǻsangan i hinasso na i taotao para u
go’te tåtte i kuentos-ña ya mungnga na u fanoppe chaddek.
Achok ha’ ha fǻfahna desrespetu pat trinatan fina’baban
hinestisia, kululo’ña yanggen håyi i ha adingángani
takheló’ña estao-ña kinu guiya. Este na aksión, ha sésedi i
petsona para u abånsa i hinenggen CHamoru ni’ mamåhlao,
respetǻo, yan ménhallom. Para un fátkilu, siempre guaha
entre i kuminidǻt, yan kontodu mama’núnu’i diniseha, na
siña manáfa’maolek gi i deskutasión put håfa na klåsen
kinirihi.

I taotao ni’ prumaktítika este i fátkilu na asunton CHamoru, ti

debidi u cháddedek mañotne pat u ma sospecha komu
komfotme gui’ ni’ kritisisa pat ha aksepta i
gef gai adilånto na hostisia. Ti mappot ma’ayek i aksión
finatkilu-ña yanggen i taotao guaha látaddong tiningo’-ña
put i ti manná’magof na risutto siha ni’ siña manmasusedi
entre i kuminidǻt osino gi i dinanña’ difirentes gurupon
familia yan manátungo’.

FÁTKILU
Fátkilu refers to the thoughtful refusal to respond, even in
the face of perceived disrespect or unfairness, especially if
originating from one of a higher rank or status. It is a
behavior that allows an individual to advance the CHamoru

57
values of mamåhlao, respetu, and ménhallom. To be fátkilu
involves a humble willingness to withhold criticism or
reprimand.

Fátkilu refers to a person who exercises judicious thought.

Doing so is a powerful way to maintain relationships and
prevent discord within a community while showing a desire
to create harmony by being open to correction. A silent
response from one exercising this CHamoru concept should
never be rashly interpreted as agreement with the criticism
or accepting of possible injustice. It is simply a choice made
when one has a deeper awareness of the far-reaching and
long-term consequences disagreements can have within the
community or among circles of family and friends.

Fátkilu (Adjective) - quiet, silent, not talkative,

taciturn

Finátkilu - (Noun) - quietness, silence

I Fátkilu (Noun) - the silent one, the quiet one

Examples:

Fátkilu si Kåtlos gi i eskuela lao ti fátkilu gi i

gima’. Carlos is quiet at school but loud at
home.

Si Maria ha kuentútusi i fátkilu. Maria is talking

to the silent one.

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MAIPE KANNAI-ÑA
I fråsa maipe kannai-ña ha sǻsangan put i kannai i taotao,
annai ha pacha i tinanom ya ha puno’ ha’. Este na hinengge
put guaha na taotao maipe kannai-ña ma’aksepta na
hunggan komu magåhet sa’ meggai na estoria yan ibidensia
manmasusedi ni’ prumeba este. Ini na pudet gaige gi i
naturǻt na minaipe ni’ humúhuyong gi i kannai taotao.
Mahongge na i famalao’an ni’ manmalångon palåo’an
manmaipe’ kannai-ñiha. Yanggen maipe kannai-ña i taotao
ya måmfe’ tinekcha’ taiguihi donne’, alageta, mångga, yan
mås, siña nina’malåyu ya pinino’ ha’ i tinanom. Tehnga ti
manmasésedi este siha na famalåo’an gi i gualo’.

I otro, siña i minaipen taotao ni’ mina’agoddai-ña

numá’malangu påtgon. Ayu nai yanggen ma’agoddai hao nu
håyi na påtgon ni’ un li’e’, faisen i saina petmisu para un
hogguenñaihon, lasanñaihon, pat honño’ñaihon sin un
na’puti.

Kalan esta guaha nuebu na tiningo’ ginen i tákhelo’ na

inestudia siha, na gi i magahet, gai fuetsa i kannai taotao
yan i siñente kontra tinanom yan mandíkike’ na famagu’on
ginen i mina’agoddai-ñiha.

59
MAIPE KANNAI-ÑA
The phrase maipe kannai-ña is often used in gardening to
refer to someone who touches a plant and causes it to
wither and die. This belief that some people have “hot
hands” is accepted as truth and corroborated with stories
and evidence across the island. This “power” can be found
in the natural heat that may emanate from a person’s hand.
Girls and women who are menstruating are believed to have
“hot hands.” If they pick pupulu, donne’, avocado, mango,
etc. they may kill the entire plant. They are usually kept away
from the gualo’.

Furthermore, a person’s natural heat can cause a child to get

sick because of their desire to hold, pinch, or hug –
muma’agoddai – the child without harming him or her in any
way. It is strongly recommended that should one feel the
urge to hold or hug a child, it is important to first ask the
parent’s permission and then lightly massage the child’s
arms or legs without causing any pain.

New scholarly studies have surfaced that can attribute one’s

minaipen taotao to their feelings towards plants and young
children from their desire when in the state of mina’agoddai.

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Maipe (Adjective) - hot, fiery

Kånnai (Noun) - hand, a pointer or an

indicator, the two most upper working limbs
of the body

Ma’agoddai (Verb) - an emotion or feeling

brought upon by your desire to show one’s
excitement or extreme negative sentiments

Examples:

Adahi i tinanom-mu sa’ maipe kannai-ña! Be

careful because her touch may kill your
plants.

Måmfe’ hao pupulu siha ya un puno’ i

tinanom-hu sa’ maipe kannai-mu. You picked
my pepper (betel) leaves and you killed my
plant because your hands are “too hot.”

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TILIFÓN HALAIHAI
CHaddek dumokko’ yan ha kunanåfgue huyong gi i tano’
este i halaihai na tinanom, ayu i akangkang tåsi, ni’
dumódokko’ meggaiña gi i kanton tåsi yan ha kunanåfgue
maskeseha amånu na siña. Kulan pumarehu kinalamtéten-ña
yan håfa taimanu manána’i emfotmasión i taotao siha put
håfa manmasusésedi gi i prisente; put finatai gi i kuminidǻt,
put cho’cho’ malabida pat put apbladorihas yan håfa otro
siha guáguaha. I kálile’ i halaihai ni’ kumúkunanaf gi i tano’
kulan i talen tilifón åntes di u tinahgue ni’ nuebu na tekno,
ya angokkuyon na emfotmasión.

Åntes di u fanmåtto i mudetno na klåsen kumunikasión, tåt

komu i tilifón, i rediu, yan i internet, sumén ifektibu i tilifón
halailai gi iya Guåhan gi i setbisió-ña entre i kuminidǻt gi i
isla. Desde pǻpa’go ha’, ma’ú’usa ini i tilifón halaihai entre i
kuminidǻt gi i nina’huyong emfotmasión ginen påchot
taotao desde un prohimu asta i otro, parehu gi i gima’, gi i
che’cho’, gi i eskuela, gi i sentron kada songsong, yan gi i
gima’ Yu’os. Chaddékña este para u fanána’tungo’ put håfa
guáguaha.

Un i hemplo put i pudet-ña este i tilifón halaihai sumén

annok yanggen guaha måtai. Ensegidas chádeddek
manna’fanmanungo’ i membron i familia yan i
mangga’chong siha para u fandanña’ ya u ma li’e’ i matai
åntes di u ma konne’ i tataotao-ña asta i fanmataiyan gi i
hespetǻt pat gi i gima’. Ensegidas mana’setbe i tilifón

halaihai para u fanmana’tungo’ i parientes, familia, yan

62
mangga’chong yanggen guaha dǻngkolon piligru na
sinisedi. Guaha ha’ na biåhi na ma’usa lokkue’ i tilifón
halaihai para u ma na’fåmta’ i apbladorias, ti manná’magof
yan manailayi na kuentos.

TILIFÓN HALAIHAI
Halaihai is a very fast-moving and fast-producing vine that
grows wild on coastlines and spreads everywhere. This vine
spreads quickly, much like an informal news network that
keeps everyone up to date about the latest news, deaths in
the community, crime, and local affairs. Halaihai vines
resemble a telephone cord, which was commonly seen in
homes before the prevalence of smartphones. Tilifón
halaihai is the CHamoru metaphor for a fast, reliable form of
communication.

Preceding modern communication tools like the telephone,

radio, and broadband internet, Guam’s tilifón halaihai
effectively served our island community. It still operates
today as community news is passed through word of mouth
from one person to another in spaces like homes,
workplaces, schools, village centers, and churches. This is
the quickest way of spreading information. When misused,
the tilifón halaihai becomes a way to spread gossip, rumors,
or scandalous news.

One example of the power of tilifón halaihai can be seen

63
when a person dies at the hospital. Within minutes, word
goes out and family members gather for the viewing either
at home or the hospital before the deceased is taken to the
morgue. The tilifón halaihai springs into action to alert
relatives and members of the clan when someone is in crisis.
There are times when the tilifon halaihai is used to spread
gossip or rumors that are inappropriate, not true, or
damaging.

Tilifón (Noun) - A telephone, a vocal

communication device

Halaihai (Noun) - A beach morning glory, or a

moon flower, a type of vine common along the
shoreline and swamp, growing to over 40 feet
long

Tilifón halaihai (Noun) - Refers to sometimes

unconfirmed information passed on by word of
mouth; local communication network

Examples:

Angokkuyon-ña i tilifón halaihai kinu i rédiu

patsino i tilibikbek. The traditional local
communication network is more reliable than the
radio or the television.

Hu hungok ginen i tilifón halaihai na måtai si Tun

Josén Cruz. I heard from the local communication
network that Mr. Jose Cruz passed away.

64
YAOYAO
I yaoyao na asunton CHamoru, ha gǻgagao na u ma nå’i
atensión un sentidu na prublema pat kaosa ni’ nisisåriu para
u ma deskuti yan ma ilao para u ma fa’maolek. Siña ha’
dǻngkolo atborotu-ña este na aksión piot gi i halom i kottura
ni’ ma’ú’usa tákhelo’ yan mandeferensiǻo na klåsen
kuminikasión. Lokkue’, annai debidi i taotao u na’fayi gui’
put håfa mohon mangéke’ilek-ñiha ayu i ti humuyong a’gang
yan u tungo’ lokkue’ i seknefikånten-ñiha håfa i tétehnan ni’
ti manmasångan. Manmappot osino manmakkat na suhetu
siha tehnga manmafa’maolek gi i gef sentidu pat gi i suåbi
na inatuka’ gi i annai siña u ma kontenuha i minaolek rilasión
entre taotao siha gi i díkike’ na kuminidǻt.

I taotao ni’ fihu guiya humǻhaohao para u ma tuka’ sentidu

siha na asunto, guse’ña na guiya siempre numa’på’a’ na
bumúskaplaito gui’ osino u ma eskohi para u ma fa’átungo’.
Meggai na biåhi ti ná’magof ennao i yaoyao na kinalamten.
Lao, lámeggai biåhi na yanggen ma na’mappot para u ma
deskuti i prublema dumokko’ ya lumádangkolo.

Gi etmǻs maolek na ma’uså-ña, gai adilånto i yaoyao gi i

deskutasión gi i mappot mafa’maolek na kaosa. Yanggen
manå’i atensión, gef siña u ma na’klåru i prublema ya u ma
kurihi. Ginígiha este na asunton CHamoru ni’ i ginaige
pat tinaiguen minénhallom yan inágofli’e’ na hinengge.

65
YAOYAO
Yaoyao is a CHamoru concept that refers to calling attention
to a sensitive problem or issue that is in need of discussion
or scrutiny to remedy. This can be a controversial action
within a culture that operates using high-context
communication styles, wherein one must be attuned with
unspoken subtleties and the significance of what has been
left unsaid. Difficult topics are often handled in discreet or
gentle ways that work to maintain the tight-knit relationships
that are present within a small community.

A person who repeatedly plays the role of bringing sensitive

topics into the open may develop the reputation of being
troublesome or dangerous to associate with. Yaoyao is a
label that is not often used kindly. However, there are
instances wherein the difficulty to openly discuss a problem
may cause it to fester.

In its most positive form, Yaoyao involves the centering of a

difficult issue in a conversation for attention that one hopes
for clarity and correction on. This CHamoru concept is
guided by the presence or absence of the core values
minénhallom and inágofli’e’.

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Yaoyao (Adjective) - Troubled, confused

Yinaoyao (Noun) - Trouble, confusion

Yinaoyao (Verb) - To create a disturbance or

trouble

Examples:

Mungnga kumuentos put politikǻt gi i

lamasa sa’ siempre guaha yaoyao. Don’t
speak about politics at the table because
you will stir up some emotions.

Kulan yinaoyao si Åna gi i hintan probate

sa’ duru mafaisen kuestióna siha nu i
mandelikǻo. Ana was disturbed at the
probate meeting because she was being
asked extremely sensitive questions.

67
68
 GÅHU:

KOSTUMBRE SIHA
LABELS

69
FÅKKAI
På’go na tiempo yanggen ta hungok i palåbra fåkkai
guse’ña manhallom hit nu i sestånsia nu i ti gef bunitu.
Hagas ha’ este na fino’ gi i Fino’ CHamoru. Klåru este sa’
annok gi i tinige’ Calistus (1910), von Preissig (1918), yan
Påle’ DeVera (1932). Láhihot yan på’go na tiempo, gaige ha’
lokkue’ gi i deksionårion Topping (1975) yan Dipåttamenton
Asunton CHamoru Siha (2009).

Gi i lepblon Topping, ha nå’i nu i sestånsia komu

“numá’dåñu, mananña, numá’puti.” Siha si Calistus, si von
Preissig, si Påle’ DeVera yan i DCA, numa’huyong i sestånsia
nu i ta tátaitai gi i lepblon nubena siha. Guaha na lepblon
nubena ginen 1916 na ma tuge’ nu i mamåle’ piot si Påle’
DeVera. Para siha, fåkkai kuméke’ilek-ña pinatte nu i
pinarehu yanggen siña.

Este na palåbra gof didok i sestansiå-ña. Kuméke’ilek-ña

pinatte pat dinibidi komu irensian tåno’, kinenne’ guihan,
kinesechan guålo’ yan otro klåsi na guinaha siha, yan lokkue’
gi i inechan bendisión siha. Sǻsaonao gi i sestansiå-ña na
guaha pinarehu gi i pinatten kada taotao. Sesso un sodda’
este na fino’ gi i lepblon tinaitai yan nubena siha.

Gi i tinayuyot yan nubenan CHamoru siha, ma ú’usa este na

fino’ yanggen ma påtte i bendisión yanggen monhåyan i
tinaitai siha. Este na palåbra lokkue’, ma ú’usa tehnga
yanggen manetnon i peskadót yan maskeseha håyi nu i

70
manmanayuda siha ya manmapåtte nu i suetten-ñiha guihan.
Mamarehu i pinatte entre todu.

Gof ná’piniti na un gof masåmai na fino’ CHamoru sesso

ma’usa gi i ti dinanche pat deshonesto na manera. Sesso
guaha linachi gi i ma’uså-ña. Guaha umú’usa komu
chumilong i sestansiå-ña yan i fino’ chátfino’ ginen i fino’
Engles “fuck” osino ginen i brand na nå’an kosas siha nu i
“Fökai.”

Ti parehu este na fino’ siha yan i fino’-ta fåkkai. Nihi ya ta

ayuda i mamfífino’ siha umusa gi i dinanche na manera yan
gi i entension i manmófo’na na mañaina-ta. Kurírihi mo’na!

FÅKKAI
These days, when the word fåkkai is used, it is usually
misappropriated to take on a negative sexual connotation.
This word predates the popularity of the four-letter word
with which it is often mistakenly associated. Its meaning
appears in the writings of Calistus (1910), von Preissig
(1918), and Fr. DeVera (1932). In recent times, the definition
of the word fåkkai has expanded in the Topping Dictionary
(1975) and the Official CHamoru Dictionary (2009) to include
“causing harm, fighting, or hurting someone.” The original
substance of this word, as it is used in novenas, is reflected
in the definitions offered by Calistus, von Preissig, Fr.
DeVera and Department of CHamoru Affairs. To them, the
word fåkkai means to distribute as equally as possible.

71
This word reflects a profound sense of sharing in the
CHamoru culture. It is often used to reference the sharing of
land inheritance, a fishing catch, the harvesting of
vegetables, and the equitable distribution of other goods.
Embedded in this term is the value of fair and just
distribution. This word is used frequently in prayer books
and novenas. Within CHamoru novenas and prayers, this
word is frequently used to distribute blessings at the
conclusion of the invocations. This word is also used when
determining the distribution of a catch after a fishing party.
Everyone who assisted receives the same share.

It is of great pity that such a beautiful word as fåkkai is

frequently misused. Oftentimes, it is used incorrectly. Some
use the word as the equivalent of the English curse word
fuck because of its similar sound or the brand name Fökai. It
is wrong to continue to interchange these two words. They
are not the same and must not be proliferated. Let’s
promote its proper use as our forefathers and mothers
intended. Henceforth, correct these misappropriations.

72
Fåkkai (Verb) - To divide and distribute
something given as equitably as possible.

Examples:

Fåkkai i guinaiya ni’ måfatto todu i tiempo

ginen i Saina-ta. Distribute the love that always
comes from our Creator.

Adahi na ti un fåkkai i kinenne’-mu mañåhak;

finé’nena i manåmko’ pues i manhoben. Make
sure to share the mañåhak that you caught; first
with the elders, then with the youngsters.

73
INAYUDAN KÅNNAI
I Inayudan Kånnai ha sǻsangan ayu i prinibinen sinapotte
para håyi numisisita ayudu, ya ha ekstétende i hinenggen
ináfa’maolek, inayuda, yan inágofli’e’. Inayudan Kånnai
mås put konsensian i taotao para u fanayuda, åhe’ sa’ ti
put guaha manggågao inasiste. Mås este put hinasson
taotao ni’ håfa mohon nisisidǻt i otro, yan put i minalago’-
ña para u fanayuda åntes di i taotao u nina’chátsaga
siñente-ña para u fanggågao inasiste. I manå’en este na
inayudu åntes di u ma gågao tinátampe i minamahlao-ña i
prohimu.

Unu na klåsen asunto ni’ sumåsaonao guini na prinaktikan

kotturan CHamoru ayu i chenchule’ – i nina’i gi i difirentes
na silibrasion siha – yan i ika – i nina’en salåppe’ para i
matai. Ti ayudon salåppe’ ha’ na klåsen inasiste manǻna’i
na kontudu ayudu put nina’en matiriǻt, ayudon fuetsan
kånnai, yan otro mås taiguihi i nina’en kompasión yan
ináfa’maolek. Debidi u ma nota guini na yanggen guaha
ayudu ma’ufresi i taotao ni’ manǻna’i ayudu u magof
umaksepta ayu na inasiste. I inakseptan ayudu pat
sinapotte kuméke’ilek-ña na i ma’ayúyuda på’go siempre
u fanayuda gi i mámaila’ na tiempo amånu nina’sinå-ña.
Este na asunto ha afífitma i opblegasión put Ináfa’maolek.

74
INAYUDAN KÅNNAI
Inayudan Kånnai speaks to one providing support to
another in need, advancing the core values of
Ináfa’maolek, Inayuda, and Inágofli’e’. Inayudan Kånnai
does not necessarily involve being asked to provide aid. It
most commonly speaks to a person’s offer to help. It is
the anticipation of another’s needs and a willingness to
provide a resource before the other party is in the
awkward position of having to ask for assistance directly.
Providing help before it is asked allows another to save
face in front of others.

One way this concept is operationalized is in the

CHamoru practice of chenchule’ during celebratory
events and in the ika, during times of mourning. Help is
not limited to financial assistance and may come in the
form of providing materials, labor, or emotional support.
It should be noted that when help is offered, it is also
considered an act of goodwill to accept the help.
Accepting help or support in this way also includes being
able to reciprocate the action in the future, upholding
one’s commitment to Ináfa’maolek.

75
Ayudu (Noun) - A help, support, something that
maintains or sustains

Ayuda (Verb) - To help, to assist, to support

Kånnai (Noun) - Hand, a pointer or an indicator,

the two most upper working limbs of the body

Examples:

Yanggen guaha gupot familia, siña un angokko i

inayudan kånnai siha. If there is a family
gathering, you can depend on the helping
hands.

Manmetgot i taotao tåno’ ginen i kostumbren

inayudan kånnai. The cultural practice of
helping hands contributes to our strength as a
people.

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NA’-TAOTAO TUMANO’
Na’-taotao Tumano’ ayu i para u fanmapribiniyi
néngkanno’ i linahyan tåotao ni’ manmåtto ginen otro
lugǻt pat ni’ manmåtto para håfa siha na silibrasion. Put
mås matungo’-ña, ha sǻsangan este na fråsa i para u
mana’fañocho i lináhyan taotao siha ni’ mañaonao gi i
misa yan i likao gi i hineran un gupot såntos patsino
håfa na cho’cho’ Guma’ Yu’os.

Na’-taotao tumano’ ayu i para i mampattesipa gi i

silibrasión rilihón. Este siha na néngkanno’ mangginen i
taotao i kuminidǻt pat i sengsong, ya nina’posísipble
este ginen dos na hinenggen kottura: i inayudan kånnai
yan i chenchule’. Siña ha’ manmaplånta todu i sentåda
guatu gi i gima’ un familia, lao tódudu i matiriǻt
fina’tinas mangginen i manmannå’i ayudu. Lokkue’,
yanggen guaha sopbla, mana’fanmanengguang i bisita
siha åntes di u fanhånao.

På’go na tiempo mås ma’ú’usa na’-tåotao tumano’

para i néngkanno’ fi’esta ni’ manmaplantåyi i bisita
despues di i misan i patron i sengsong. Hágagas ha’
este na tradisión machócho’gue åntes di i hinalom i
rilihón Katóliku. Tǻtatte asta i antigu na susiadǻt
CHamoru annai mandádanña’ todu i taotao Marianas
ya ma tulos mågi i sakman-ñiha para i ginepten Lasso’
Fua. Ayu sen dǻngkolo na gupot! Tehnga i
manachafñak yan i familia yanggen guaha sinilebran

77
tákhelo’ na sinisedi, tåt komu i kinisechan tinanom siha
patsino i mehnan pineskan tåsi.

Guihi gi i dinanña’-ñiha i mañaina-ta MaÑamoru/

ManCHamoru, manacháparehu manmanggopte. Bula
lokkue’ gi i gipot na’-taotao tumano’ para i manmåtto
gi i difirentes na klåsen inachá’igen pat inigen huegu,
lålai, kånta, baila, tinifok, manhigai, yiyupåkto, yan mås.

NA’-TAOTAO TUMANO’
Na’-taotao tumano’ refers to the feeding of people
after a long journey or event. Most commonly, it refers
to the gathering of villagers after mass or a lukao
(procession) honoring a village saint. Na’-taotao
tumano’ is the feast provided to all who participated.
The food and preparations are the collective effort of
parishioners from the village and the result of the
CHamoru practice of inayudan kånnai (helping hand)
and chenchule’. Sometimes the food is served in a
family residence, but all of the food is contributed by
the villagers. Contemporary CHamorus associate na’-
taotao tumano’ with the fiesta that occurs after the
Catholic festal masses of village patron saints. Food
remaining after the feast are usually packaged and
given to those who traveled from afar (balutan).

78
Today, na’-taotao tumano’ is an event whereby a
variety of food is served for visitors and villages after
the fiesta mass. However, the tradition pre-dates
Catholicism on the island, harkening back to CHamoru
ancestral societies that gathered annual flotillas of
hundreds of sakmans from the northern islands in the
Marianas, culminating at Lasso’ Fua in Humåtak, where
there was a large celebration in honor of
Pontan/Puntan and Fo’na/Fu’una.

In these gatherings our ancestors, MaÑamoru/

ManCHamoru, celebrated as one or together. These
events include an abundance of food for competitors,
travelers, and villagers. Occasions for celebrations were
filled with jubilant chanting, playful competition,
games, dancing and oratory. Canoe building and
house thatching parties presented opportunities for
coming together and enjoying na’-taotao tumano’.
Family clans also celebrated or acknowledged
important occurrences, such as abundant crops or the
catch of a large school of atulai.

79
Na’- (Verb) - A prefix, causative verb, verb
activator, activates words

Taotao (Noun) - Human beings, people

Tåno’ (Noun) - World, earth, land, soil, ground

Example:

Fåtto guatu gi i gima’ Tatå-hu despues di i

Misan San Roke para i na’-taotao tumano’.
Come to my Dad’s house after the San Roke
mass for the na’-taotao tumano’.

Håfa un fa’títinas para i na’-taotao tumano’ gi i

Fi’estan Sånta Åna? What are you preparing
for the Santa Ana Fiesta’s na’-taotao tumano’?

80
SI YU’OS MA’ÅSE’
Este na saludu mahúhungok ginen i gima’ Yu’os asta i
eskuela, asta i gima’ yanggen un tungo’ fumino’
CHamoru. Kádada’ na tinayuyot para i taotao nu i
masangǻngani. Tinayuyot sa’ i palåbra ma’åse’, tákhelo’
na palåbra gi i kotturå-ta. Estague’ i minaolek MaÑamoru/
ManCHamoru na ma’ú’usa i palåbran mina’åse’ achok ha’
para i nina’en agradresimento. I hale’-ña este na sinangan
mǻfatto ginen as Yu’os yan i manggai’ase’ na taotao siha.
Mǻfatto ginen i manyó’ase’ na taotao siha ni’
manmanhongge fitme gi as Yu’os.

På’go na tiempo, meggai na manhoben ti mangonfotme

nu este na saludu. Yan-ñiha ma usa Saina Ma’åse’. Gi i
minagåhet, ti meggai i diferensiå-ña i dos palåbra
yanggen si Yu’os i Saina un sǻsangan gi i Saina Ma’ase’.
Este na sinangan i Saina Ma’åse’ yumǻyaoyao i manantigu
na mañaina-ta pågo na tiempo.

81
SI YU’OS MA’ÅSE’
This saying, which is translated literally as “May God’s
mercy be upon you,” is often heard at church, at school,
at home and practically everywhere by CHamoru
speakers. The phrase is a short prayer that is commonly
used to express high quality of gratitude and kindness.
The word ma’åse’ is an important value in the CHamoru
culture. Its use manifests the importance of generosity
and appreciation by the CHamoru people. This phrase is
rooted in God’s mercy and blessing.

Departing from our traditional polite expression, Si Yu’os

ma’ase’, many young people use the more secular
version, Saina ma’åse’ which refers to calling on ancestral
spirits for blessings and deviates from the literal meaning
and wisdom of the short prayer. There has been
demonstrated preference for Saina Ma’ase’ by youths
which appears that the depth of meaning of the original
prayer has been lost. In truth, there is a big difference
between the two - Si Yu’os ma’ase’ and Saina Ma’ase’.
However, if the two words, Yu’os and Saina are referring
to God the Father, then there is no difference - both
words or expressions are referring to the Supreme Being
or Divinity. The saying Saina Ma’åse’ disturbs our
CHamoru elders and their spirits to guide us nowadays.

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Yu’os (Noun) - God, Supreme being

Ma’åse’ (Adjective) - Merciful, mercy,

pity, forgiveness, sympathy

Gai Mina’åse’ (Verb) - to have mercy,

sympathy, pity

Examples:

Si Yu’os Ma’åse’ sa’ hu li’e’ hao ta’lo. I

feel blessed because I am able to see
you again.

Gai mina’åse’ i palao’an gi i pepble. The

woman has mercy on the poor.

83
 AGRADESIMENTO

¨ Alvarez, Lorenza. Personal Interview. 13 October 2021.

¨ Anderson, Anthony. Personal Interview. 14 October 2021
¨ Anderson, Rosalin. Personal Interview. 14 October 2021
¨ Ha’åne Barcinas. Personal Assistance 14 October 2021
¨ Barcinas, Ramon. Personal Interview. October 2021
¨ Benavente, Tomas. Personal Interview. October 2021
¨ Chargualaf, Alicia. Personal Interview. 14 October 2021
¨ Chargualaf, Barbara. Personal Interview. 28 October 2021
¨ Chargualaf, John. Personal Interview.14 October 2021
¨ Cruz, Edna. Personal Interview. 27 October 2021
¨ Cundiff, William Eldon. Personal Interview. 28 October 2021.
¨ Doyle, Joaquin. Personal Interview. October/November 2021
¨ Garcia, Antonia. Personal Interview 14 October 2021
¨ Guerrero, Patricia Taitano. Personal Interview. 2 November 2021.
¨ Ignacio, Carmen. Personal Interview. 2005
¨ Ignacio, Rita. Personal Interview. 2005
¨ Nelson, Theodore Sr. Personal Interview. 6 October 2021.
¨ Paulino, William. Personal Interview. 28 October 2021.
¨ Perez, John Personal Interview 14 October 2021
¨ Perez, Julie F. LG. Personal Interview. 19 September 2021.
¨ San Nicolas, Mary. Personal Interview. 19 September 2021.
¨ Sanchez-Torre, Mary T. Personal Interview. 29 October 2021
¨ Taimanglo, Raymond LG. Personal Interview. 15 September 2021.
¨ Tenorio, Julia. Personal Interview 13 October 2021.
¨ Tenorio, Roland. Personal Interview. 13 October 2021.

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 OTHER SOURCES

Ináfa’maolek: Chamorro Tradition and Values. The Hale’-ta

Series. Hagåtña: Political Status Education Coordinating
Commission, 1996.

Hattori, Anne Perez. Colonial Dis-Ease. Honolulu: University of

Hawaii Press, 2004. (pp.13,14)

Cunningham, Lawrence J. Ancient Chamorro Kinship

Organization. Agat: L. Joseph Press, 1984.

Cunningham, Lawrence J. Ancient Chamorro Society.

Honolulu: Bess Press, 1992.

Department of Chamorro Affairs. Chamorro Heritage, A Sense

of Place: Guidelines, Procedures and Recommendations For
Authenticating Chamorro Heritage. The Hale’-ta Series.
Hagåtña: Department of Chamorro Affairs, Research,
Publication, and Training Division, 2003.

Forbes, E. (2011, March 19). BIBA SAN JOSE!. Paleric.

https://paleric.blogspot.com/2011/03/biba-san-jose.html

Forbes, E. (2016, August 23). Chamorro Expressions. Paleric.

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 BOOK DESCRIPTION

Kao un tungo’ håfa kuméke’ilek-ñiha este siha na sinangan

osino este siha na palåbra siha yan i taimanu ma’usan-ñiha?
In this compilation, we have attempted to contextualize
CHamoru sayings, values and beliefs, caricatures, and
common expressions so that they can be better appreciated,
understood, and used appropriately. You will find this volume
and future volumes to come, informative and often amusing,
guiding the new, old, and constantly evolving language of
cultural discourse which, of course, is a lexicon of conflict and
drama, of ridicule and reproach, of pleading and persuasion.

Kumisión I Fino’ CHamoru yan i Fina’nå’guen i Historia

yan i Lina’la’ Taotao Tåno’

Hagåtña, Guåhan, 2022