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PRE-CONTACT MARIANAS FOLKLORE, LEGENDS, and LITERATURE a Critical Commentary

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PRE-CONTACT MARIANAS FOLKLORE, LEGENDS, and LITERATURE a Critical Commentary MICRONESIAN JOURNAL OF THE HUMANITIES AND SOCIAL SCIENCES Vol. 2, nº 1-2 December 2003 PRE-CONTACT MARIANAS FOLKLORE, LEGENDS, AND LITERATURE A Critical Commentary Robert Tenorio Torres Saipan There is a substantial body of pre-colonial literature, folklore and legends, which has been collected by various scholars and organizations. Chamorro cultural history was altered and its traditions and values overwhelmed by those of the ar- riving foreigners. The stories and traditions that have survived have thus been filtered by 300 years of external influen- ces. This paper reviews and provides a critical commentary on a selection of material available in print. The goal of this paper is to review the scope of of authenticity in authorship must be addressed literature and folklore of the Mariana Island since the oral tradition and native experience group in Micronesia and discuss the emergence that has been appropriated by writers has be- of a written body of literature from what was come widespread, following Western and originally an oral tradition. Through the years, European models in literature. many of the legends, myths, and folklore of the Since Ferdinand Magellan’s landing on islands have been transcribed from the oral and Guam in 1521, the Marianas have been under produced as texts for all levels in primary and continuous colonial domination through secondary education. In addition, with the ad- Spanish, German, Japanese, and American ad- vent of an increasingly literate generation of ministrations. The effect of this on the oral lit- Chamorros and Carolinians in terms of post- erary tradition of the Marianas is pivotal when secondary education, there has also come looking at the new literature being produced by about a new literature that is written for a re- the present generation of writers. Subramani gional audience as opposed to a national audi- writes that the literary oral tradition that existed ence. The regional writing is in English before colonialism was broken by colonization intended for a non-native, English reading and produced a fragmented history that is the audience unfamiliar, yet interested in the fusion of the various controlling influences; he Marianas literary tradition. National literature is notes that “the new literature in English be- written in the Chamorro vernacular and in- longs to the period of disengagement and post- cludes themes of ethnicity, identity, cultural colonial reconstruction,” which is the way traditions as well as political themes in relation many native writers in the Marianas today are to history. However, since most of the popula- attempting to recover as well as preserve what tion is bilingual, many new stories and texts are is left of their culture (Subramani 1985, p. 5). written in English and not in the vernaculars of Although the original pre-colonial literature Chamorro and Carolinian. Moreover, the issue and culture cannot be fully restored in an ideal This is a peer reviewed contribution. Accepted: 4 December 2003 © Micronesian Journal of the Humanities and Social Sciences ISSN 1449-7336 Letao Publishing, PO Box 3080, Albury NSW, Australia 3 4 Pre-Contact Marianas Folklore, Legends, and Literature scheme, there must be authentic attempts in order to forge this local tradition, we must ac- the literature of today to continue the spirit of cept present condition as the breed of amalga- the oral literary tradition. Today, the literature mated Chamorros and Carolinians who is no longer intended for continuing the spirit preserve traditional lore and literature while of traditional folklore and oral traditions, but creating a new body that reflects the composite rather more towards a Westernized and Euro- culture through local writers. centric, regional perspective. For example, the The challenge of this comparative analyses journal Xanadu, published by the University of and interpretations of traditional and modern Guam in the mid 1960s and revived in the late Marianas literature is to find an answer to Jean- 1980s incorporates a variety of prose and po- Paul Sartre’s question “What is Literature?” as etry without a clear definition of its intended it has figured in this culture. Upon what audience. Writers and poets, native or Cauca- grounds and terms has its literary tradition sian, are published in Chamorro and English. been established? And how do ancient texts The journal’s title itself is Eurocentric, taking and legends reflect the islands’ history, and in its inspiration from Samuel Taylor Coleridge’s what way do they inform literature as it is de- poem “Kubla Khan.” One may argue that the fined today? These are the main questions this publication of any and all writing is significant study addresses. for it creates literature and continues the tradi- tion; however, there is a problem with Xanadu BRIDGING COLONIAL HISTORY AND for it fosters the colonial influence in the LITERARY TRADITION islands’ folklore and history through a Euro- Because the Chamorros have lived under con- centric perspective. It makes no attempt to tinuous outside control for hundred of years, separate native prose and poetry from those by their culture and language have undergone non-natives. Readers are unable to distinguish changes, some of which are reflected in their between native and non-native writers and self-esteem as a people. Spanish Christianiza- Chamorro, which is not a written language, tion brought about the Hispanicization of the must compete with more sophisticated English Chamorros, and new religious and government prose. This is an important issue because in holidays were observed (Hezel 1989, p. 60). order to produce literature in the spirit of the New codes of conduct and dress became law, pre-colonial models, there must be a separation and those who failed to follow those rules were between prose by traditional writers and mod- severely punished. The people were forced to ern writers. Literature, as Subramani (1985, p. labor for the controlling country. As Spanish, 11) notes, “can produce a partial view of re- German, Japanese, and English became the ality, or present a false interpretation of his- privileged languages, Chamorro became margi- tory”. Contemporary Marianas literature nalized. Fluency in these alien languages and reflects the condition of the people to- acceptance of the colonizing culture were ways day—deterritorialized and estranged from its to improve one’s class-standing in colonial past. Chamorro, the native tongue, becomes Marianas. Albert Memmi describes the rela- the foreign language; the new society that has tionship between colonizer and colonized as emerged out of the ashes of World War II is the legitimizing of an illegitimate relationship: Western and distant from the traditional From the time they were instituted, nothing else Chamorro culture; images in folklore have has happened in the life of that people. That is, been appropriated and reworked according to a nothing peculiar to their own existence which de- Eurocentric model; history has been defined serves to be retained by the collective consciousness with a colonial eye. and celebrated. Nothing except a great void.. This paper views the traditional folklore as Finally, the few material traces of that past are models for a new local literature that takes into slowly erased and the future remnants will no longer consideration the historical events and literary carry the stamp of the colonized group. The few movements have made literature in the statues which decorate the city represent the great Marianas marginal and deterritorialized. In Pre-Contact Marianas Folklore, Legends, and Literature 5 deeds of colonization (Memmi 1965, p. 103- He comments that the tradition which has 105). stimulated the written literature in English is the indigenous oral tradition: Of the few histories of the Marianas, none Oral literature, where cultural transmission have addressed the repercussions of outside takes place by word of mouth, in face-to-face control on the culture, memory, and oral and contact, and which depends for its survival on written literary traditions of the Chamorros. memory and habits of thought and action, be- Bilingualism has become widespread and longs to the pre-literate state but continues to Spanish and English words have been assumed be added to up to the present day. (Subramani into Chamorro and “Chamorricized.” Native, 1985, p. 5) pre-contact traditions have been erased by out- In the case of the literature of the Marianas, side cultures; a new history and tradition begins much of the oral tradition has only recently be- that bears the trappings of the colonizing gun to be written down and documented. country. Memmi raises the issue of why a There were early accounts of creation myths by colonized society, apart from its traditional le- Father Sanvitores, but, in terms of oral folk- gends and folklore, does not have its own lit- lore, many of the traditions passed down erature in the native language. He remarks that through generations have only been written this is because of the extraordinary value within the past four decades. Mavis Van placed upon the colonizer’s language, to the Peenen’s Chamorro Legends on the Island of Guam, point where the native vernacular is disdained written in Spanish in 1945 and translated by by the native himself. The result is cultural sus- her into English in 1971, represents the first pension with the colonial writers caught be- thorough compilation of folklore and legends tween their own language and culture and that of the Marianas. of the governing outsiders. In this situation, the The main thrust for the collection of audience for the colonized writers is not their Marianas folklore in more recent times was the native brethren but rather the invaders. Memmi establishment of the Micronesian Area Re- writes that “it is a curious fate to write for a search Center at the University of Guam in people other than one’s own, and it is even 1967.
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