The First Battle. September 11, 1671. Chamorro Spanish War

February 25, 2021 by  
Filed under Special Forces

A History of Guam. By Lawrence J. Cunningham, Janice J. Beaty

The First Battle. September 11, 1671.

The attack came on September 11, 1671. Thirty Spanish and Filipino soldiers stood behind the walls. They fired guns called arquebuses. They also shot crossbows. Two thousand Chamorros surrounded them. Some men rushed toward the stockade. The soldiers drove them back. They shot musket balls and arrows. Pale San Vitores went out to talk with the Chamorros. They answered him with rude words and sling stones.

The attacks went on for eight days and nights. The Chamorros the clingstones so hard that they went right through the thatched roof of the church and houses. Again and again the Spanish drove the Chamorros back with their guns and crossbows.

When the Chamorros saw that they could not drive the Spanish out, they tried something new. They built shields of wood and placed them on moveable platforms. The shields were heart-shaped. Then they pushed these close to the stockade walls. They stood behind the shields and thew spears and sling stones.

The Spanish had the best weapons. But the Chamorros were brave and clever. They didn’t give up easily. They tried every way they knew to defeat the Spanish.

Sometimes Spanish soldiers rushed out of the fort in an attack. The Chamorros needed protection. So they dug trenches and put up walls. The makahnas had them put the skills of their ancestors in the trenches for good luck Then they built a big fire. They dipped their spears in the fire and threw them into the stockade. The thatched roofs of the buildings caught on fire. But a rainstorm put out the fire. This time nature seemed to help the Spanish.

On October 8, a fierce typhoon struck the island. This stopped the battle. The storm blew down the Spanish church and houses. It damaged the stockade. The storm destroyed most of the Chamorro houses in Agana, too.

The Spanish rebuilt the stockade just in time. The Chamorros made another attack. Again the soldiers forced them back. This time the nobles asked for peace. They said they would stop fighting if the Spanish set Chief Hurao free. The Spanish agreed. But this was a trick. The Chamorros attacked again with more men. The battle lasted for twelve more days and nights.

On October 20, the Spanish charged out of the fort. They drove the Chamorros out of their trenches. They tramped on the old skulls and broke them to pieces. They won the battle.


HITA TALKS at the Guam Museum: Guam Slinging

February 25, 2021 by  
Filed under Special Forces

Shortly after a performance at the Tir de Fona Internacionale, members of Acho Marianas Guam engage in The University of Guam’s HITA TALKS  with Carlos Madrid of the Micronesian Area Research Center for a conversation through the past, present, and future of Guam Slinging and its role int he 500 year anniversary and commemoration of Guams first Encounter with European explorers in 1521.

Chamorro Slinging | Acho Atupat

February 25, 2021 by  
Filed under Special Forces

Chamorro Slinging

Chamorro Slinging

The sling and sling stone have been a part of Chamorro History between 1500 years to 3500 years depending on who you talk to. As a citizen under the only national flag of the world with a sling stone–I’ve been fascinated with slinging for a really long time now. But like most other locals, was happy enough putting it on a pedestal and out of reach. Because it  was so iconic for our ancestors and for the Biblical David.

Im pursuing the art for different reasons–Chamorro People Honorification, Culture Sharing, and Versus Goliath.

For every aspect of culture and language that I am slacking on-slinging is something that i can help bring to our people’s table

- Roman DLC


Article By Julian Aguon of Guampedia

Signature Chamorro weapon  Åcho’ Atupat

The signature weapon of the ancient Chamorro warrior, slingstones of various sizes were sharpened at both ends and hurled from a sling with deadly force in combative times. These stones, called åcho’ atupat in the indigenous language of Chamorro, were fashioned from either limestone, basalt, or fire-hardened clay and were hung from slings of made of pandanus or coconut fiber, the latter being far better by way of durability.

The most notable aspect of these most oftentimes oval-shaped stones were that ancient Chamorros used them with deadly accuracy as documented in historical texts. Though commonly associated with weaponry of the Latte period, these stones were used in early colonial history as the arms of resistance to Spanish colonization, hurled at the harbingers of that particular destruction. A prized art of warfare, the knowledge of how to fashion and hurl these stones was kept in the men’s domain and was passed down from older to younger males, most likely from father to son, or mother’s oldest brother to son.

Today, the sling-stone shape is part of the design of the official Guam flag and is incorporated into architectural designs. Like the latte the slingstone is a cultural icon used in Guam’s contemporary pop culture (in tattoo and clothing designs) to exhibit Chamorro pride and cultural identity.

By Julian Aguon

Chamorro Slinging Tutorial Capitol F (Acho Atupak)

February 25, 2021 by  
Filed under Special Forces

Guelo Slinging Tutorial Capitol F (Acho Atupak) // The Fokai Shop Agana. How to use a Chamorro sling also known as Acho Atupak.

How to use a sling // fokai // acho atupak

How to use a sling // fokai // acho atupak



February 25, 2021 by  
Filed under Special Forces

Stone slinging is an indigenous martial art with the ancestors of the Mariana Islands. Long suffocated with the Spanish colonization almost 500 years ago–Sling-stone artifacts are still found or “received”. Buried in the ground, underwater, or sometimes even in plain sight above surface–Sling-stone gifts have been digested as a calling for stone slinging to once again protect and defend our people.







October 25, 2020 by  
Filed under Special Forces

Original Article from Pale Eric


In recent years, there has been a greater interest among many people to revert to or continue to use Chamorro words, even though they are used in an English context.But we are often unaware just how much we are a product of our times, and the overwhelming English-language environment many of us grew up in. We are so immersed in that linguistic sea that we hardly realize how wet we are!

Take, for example, the word saina. It’s Chamorro for anyone who is senior or higher in status than you. It could be a parent, older relative, older people in general and people of civic and religious standing. It can even be applied to God. Yet, a twenty-year-old is still saina to his or her five-year-old nephew or niece. It is a very elastic word in our language, but the essential meaning is clear. The saina is above, I am below.

As we engage more with our elders, we hear people speaking publicly about their - sainas. “We welcome all our sainas to today’s event.”

It sounds very supportive of the Chamorro language revival, but the word sainas is subjecting a Chamorro word to English grammatical rules.

In Chamorro, we do not denote something in the plural by adding an -S at the end of the word.

The exception to this rule is with some Spanish loan words.  I senadot. The senator. I senadores. The senators. Señot. Sir. Señores. Sirs.


1. Add the prefix MAN before the word

ETMÅNA (religious sister)
MAN ETMÅNA (religious sisters)

MÅ’GAS (the great, the superior, the powerful, etc)
MAN MÅ’GAS (the great ones, superior ones, powerful ones, etc)

2. Keep in mind that MAN can undergo a change if the following word begins with K, P, S, T or CH


Kilisyåno = Mangilisyåno (Christians)
Katoliko = Mangatoliko (Catholics)


Påle’ = Mamåle’ (priests)
Popble = Mamopble (the poor people)


Sottera = Mañottera (single women, teenage girls)


Tomtom = Manomtom (the wise people)
Tunas = Manunas (the righteous people)


Che’lu = Mañe’lu (the siblings)

3. Be careful, though; there are often exceptions

Man + parientes remains manparientes (the relatives).

Man + sendålo remains mansendålo (the soldiers).

Man + chunge’ remains manchunge’ (the gray/white haired ones).

Sometimes, there is a change and sometimes there isn’t.

Some people say Mañamorro and others say Manchamorro.

4. Adding the prefix MAN is not the only way to make something plural. Often, one simply adds the word SIHA after the word. SIHA denotes plural.

I Tagålo siha. The Filipinos. No one says “I man Tagålo,” although that is still grammatically correct.

I chetda siha. The bananas. No one says, “I man chotda.”

I gima’ siha. The houses. No one says, “I man guma’.”

Sometimes, one can use MAN and still use SIHA. That makes it very clear the subject is plural.

I man sendålo siha. The soldiers.

I man gefsaga siha. The wealthy people.


GUMAS (often heard nowadays for houses of dance groups)
FAFANA’GUES (often heard now for “teacher” in lieu of maestro/maestra)
It would be wonderful to hear an MC say from now on…..
“We would like to welcome our MAÑAINA today,” instead of
“We would like to welcome our SAINAS today.”
If we’re going to speak English sprinkled with a little bit of Chamorro, let’s keep the Chamorro word as intact as possible in its Chamorro form.
Otherwise, we will be promoting but an Anglicized version of the Chamorro term.

Saina: Elders

October 25, 2020 by  
Filed under Special Forces

Original Article Here.

Elders, parents, ancestors

Parents and other elders are important in CHamoru family and culture. CHamorus gain respect and status as they age. Younger relatives and friends show deference and respect to elders by sniffing or kissing the right hand or a cheek while saying ‘ñora or ‘ñot (for señora or señot) when arriving and leaving, or as part of an event. This may elicit the elder’s praise or a blessing. To not do so is considered ill-mannered, though some today are embarrassed to perform it or expect it.

The word, saina or its plural form, mañaina may refer to one’s parents, to all elders or to CHamoru ancestors depending on the context. Mañaina value their independence and they are sources of support, guidance, protection and wisdom for their families. Parents’ reputations hinge on raising families that abide by CHamoru mores of respect, reciprocal responsibilities and obligations including the duty of caring for their parents.

By Kelly G. Marsh, MA

September 11, 1671, 2,000 Warriors Surrounded Hagåtña to free Chief Hurao

September 17, 2020 by  
Filed under Special Forces

Article by: Michael Lujan Bevacqua

September 11, 1671, 2,000 Warriors Surrounded Hagåtña to free Chief Hurao







Every September 11th since September 11, 2001 has a surreal quality to it. As if in a world where history repeats and meaning is always muddled, somehow the events of that day achieved a special, extra level of meaning for those that were alive and of age to experience it. At least this is what they say, and how true this seems depends a lot on your relationship to the US and what type of imaginary tissue connects you to it.

9/11 always means another set of memorial or retrospectives. These commemorative acts help us lock in a particular narrative for conceiving what happened that day, what it means, and whether or not we allow any understanding of events that helped led to that attack. At these memorials people recall where they were when they learned of the attacks and reminders of how scared they were, but how America rose again from those ashes.

Mixed into this naturally is a lot of what you might call blind patriotism or shallow patriotism. September 11th, as the US sees it and many other nations validate is a holiday of American exceptionalism, a site for their feeling of exceptional trauma. So many of the ways that Americans use to describe 9/11 are actually ridiculous. It is as if they imagined they lived in separate universe prior to those attacks and the planes did not just level the Twin Towers but also caused their floating palace to come crashing to the earth.
The years following 9/11/2001 led to a time of leftist self-silencing as liberal and progressive, but not radical elements began to stay quiet for fear of running the façade of patriotic unity and national harmony. Indian author and activist Arundhati Roy, one year after the attacks made the most comprehensive counter to the false logic of 9/11. The way that Americans were insisting that 9/11 be remembered was problematic and dangerous.
Trauma can connect you to others or it can cut you off from others. As an expression of the soul it can valorize the hierarchies of life and make you feel that you should be above others, or that others should suffer and not you, or that other bodies are meant to be the ones that suffer and not yours. As Jacques Derrida argued it was a tragedy, but if you feel it was unique, you can rationalize anything and everything against those who you have marked as being responsible for destroying the pre-traumatic paradise, which of course never actually existed.
In her speech “Come September” Roy talked about other September 11ths in recent memory where terrible things happened in other nations, usually engineered by American intelligence agencies and how far worse periods of atrocities took place in those countries. She did not do this in order to condemn the United States and say simply “What Goes Around Comes Around” or the Chamorro version, “Ti Maimaigo’ Si Yu’us.” She did it as an invitation to welcome the United States to join the world. To stop pretending like it is the duty of all other nations to suffer and starve, while the United States should be isolated from that. Americans should have used that moment in order to perceive the way their privilege has been historically tied to the trauma of others. Unfortunately as we have seen from Bush to Obama, the American exceptionalism that drove the United States to destroy nations from every corner of the globe has been transformed into feelings of exceptionalist trauma, as if nothing could have ever been worse in history than what happened to the most privilege country in the history of the world on September 11, 2001.
I liked the perspective of Roy however in not only to unravel the way Americans were remembering 9/11/2001 and acting as if it was a unique day of trauma in history, but to also remind them of other days in which they were implicated. She reminds the US that they their government was involved in similar 9/11 attacks and tragedies around the world, some of which took place on that fateful date in previous years. I feel that this remembering of history can be important in deflating the dangerous jingoistic and blinding tendencies of how most people commemorate that tragedy.
For me, Guam has its own “9/11” but it takes place long before 2001. It is a day that actually should live in infamy to a far greater degree than 2001. 2001 may have had a significant impact on the world, but in terms of Guam’s history what happened on September 11, 1671 has changed the history the Chamorro people in far more fundamental ways.
It is on this day that the first large scale battle between the Spanish missionaries and soldiers on Guam and Chamorros who resented their intrusion into their lives began. Hurao is a name that is synonymous today with the stirring speech which is attributed to him and the respected Chamorro language immersion group. In response to several injustices including the unfair killing of a friend by the Spanish, Hurao declared emmok against them, vowing to form alliances with other Chamorros and eventually get rid of the Spanish. By the time the Spanish learned of Hurao’s plans he led a coalition that numbered in the thousands. The soldiers protecting the Spanish missionaries became nervous and attacked Hurao’s home, kidnapping him, hoping this would break the back of his army.
On September 11th, 1671, it is said that 2,000 warriors surrounded Hagåtña with the intent of freeing Hurao and expelling the Spanish. Anticipating the attack, the Spanish had transformed the church and mission into a fort, with canons and towers set up. Chamorros seeing that they had the advantage blockaded the Spanish for a week, surrounding Hagåtña with trenches and emerging from them day and night to mock the Spanish and hurl flaming projectiles in attempt to set fire to their fortification and smoke them out.
It seemed that the Spanish were doomed to eventually be overrun, but Mother Nature intervened to save the Spanish. A terrible typhoon hit the island on September 18th, destroying most of the houses in Hagåtña and knocking down all the trees. The Chamorros, feeling desperate now that their homes and much of their food supply had been wiped out, mounted a full scale assault on the Spanish, hoping that they would not put up much of a fight. The Spanish had weathered the storm fine and were able to fight off the weary Chamorros. The Spanish freed Hurao then hoping it would appease the Chamorros and end the battle. The Chamorros instead attacked again, this time laying siege to the Spanish for nearly two weeks. Once again it seemed as if Chamorros might prevail and eradicate the invaders, but the Spanish in a bold move took the fight to the Chamorros in the trenches. Unprepared for the offensive the Chamorro lines quickly broke and Hurao’s army was scattered.
This was the first of three large scale conflicts which took place during what we today call the Chamorro-Spanish Wars, which lasted for close to thirty years and was fought throughout the Marianas Islands.
Perhaps I am the only one who recalls this part of Guam’s history each September. It wouldn’t be the first time, and it wouldn’t surprise me either. While for many, this is a stretch of their imagination and their rootedness in history and reality. But at the same time, it is an important sort of reminder that our connection to our past is not dictated by a set of temporal rules. The US for example seems to speak passionately, vibrantly and selectively about events that happened hundreds of years ago, and that a gathering of men to sign a document, is alive today as it was back then. This is more than anything meant to caution us on the histories we accept as our own, they channel our energy and lead us down certain paths in the past and certain teleologies in the future.

22 Years for 2020

April 25, 2020 by  
Filed under Special Forces

Although,Fokai first came into light (relatively) in 1991–it was a 7 year conversation that finally got us started. The Fokai OG logo, designed by Fokai co-founder John Calvo made its debut in commerce with Superbrawl 7 on April 25th–22years ago today.

John would go to compete in the main event against the at-the-tim-UFC CHAMPION Dan Severn. 150 toal Tshirts in black, navy blue, and heather grey were printed on Russel Athletic blanks just 2 days prior. distributed through friends during the weighins and press conference then sold under-the-radar out from roving backpacks during the event. Though Fokai was first (and strangely for some still is) misuderstood as a Fight Club.
Despite the negativities associated with misunderstood fighting sport, Guam as a whole seemed to embrace Fokai as their representative in No Holds Barred Fighting.

Though we prayed to reach stars that are still far away.–we never could iamgine the adventures that would aim and are still aiming to lead us there.

All-terrain.Rocky Roads. Hills and Valleys.Scenic Routes.
Sacrifice.Hard work. Service.
Perseverance. Family Values.Resolution. Brotherhood.

Respect. Loyalty. Honor.

Fokai COVIT 19: World Vibration by Enson Inoue

April 7, 2020 by  
Filed under Special Forces

via Enson Inoue I got this idea from my racquetball friend Sudsy. He did something like this with racquetball players all over the world to band together and stay positive to get through this Pandemic.
As fighters we always believe in ourselves that we can overcome any obstacles to defeat our opponent no matter who it is. We fighters are banding together to create a positive movement to knockout this invisible opponent Covid-19.
I have collaborated over 100 fighters from around the world so enjoy.
Wash your hands, practice social distancing, stay positive and knock out Covid-19.
Thank you all who sent in their videos! We are one and we will prevail.

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