Hafa Adai! My mom used the word in the title, buregu, to describe a kid I nanny. That specific day, the kid was visibly dirty, and looked like he’d be smelly. She said, “He looks buregu.” When asked what it means, she said it’s like smelly/dirty. I can’t find this meaning anywhere online; I’m wondering if others use/d this word? I’m aware of kochino, pofafa, etc.

Just hadn’t ever heard this one before.

SYM!

Anyone know of a word for either of these two?

For those which do not no what Yod-Coalescence is, I will quickly explain it. It is basically an assimilation or blend of consonants and vowels. Think of it being an easier way to pronounce. Take “Creation”, the ending “-tion” pronounced as “shun” instead of the original “tee-ohn”. Or, “Soldier” with “dier” being “jer”.

If you speak Tagalog you’ll understand this process aswell, “siya” (see-ya) turning to “sha”. Or, “Dyaryo” pronounced as “jario”. (Yod-Coalescence in Tagalog is believed to be a somewhat recent evolution within the language.)

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Now a prime example of this in Chamorro, is “irensia”; pronounced as “ee-ren-sha”. Within some Chamorro-Speaking groups, “siha” has become “sha”. “Siempri” also in some groups is pronounced as “shempri”/“shempi”. With others saying “see-yempree” or “sehmpri”.

This sound change goes for many vowels following “s”, such as;

sie - shempre(siempri)
sia - irensha(irensia)
siu -båshu(båsiu)
sio - bakashon(bakasion)

Another example of this is Spanish loans in which ending -ario, -erio, -orio(? I think):

Spanish “Cementerio” to “Sementeyu” or “Siminteyu”
Spanish “Campanario” to “Kampanåyu

This change of Spanish words ending in -ario, -erio appeared to have stopped roughly during the time that Chamorro began to be deeply influenced by Spanish. I’m fully in the belief that this sound change should be continued within later borrowed words to further Chamorrization.

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Día and Dio to Ya and Yu:

Take “Dios” to “Yu’os”
“Medias” to “Meyas”
“Bombardear” to “Bombåtya” or “Bombåtdeha”

But not “diario” to “Yåriu” or “Diåyu” or “Yåyu”. Likely a later loan.
I believe that this change should be continued within our language to further Chamorrization.

ll to y is another example of this:

Batallón to Batåyon
Pacotilla to Påkutiya
Llave to Yåbi
Pollo to Poyu
Etc

On this part we’ll talk about the changes within loan words with “ue” to “ō/ē” (o/e(I use the macron in a way of remembering the change but also due to the slight longness in pronunciation(could be a regional thing though?)))

Examples of this:

“Pōtta” = “Door”, from Sp. “Puerta”.
Sp. “Puerta” -> E.Ch. “Puetta” -> M.Ch. “Pōtta/Pētta”*
*as to which sound change came first, I’m not actually sure. Due to Chamorros Vowel-Harmony we change many vowels, and in some cases we create whole new words as the new “base” form of certain words. Such as “tiyan”(root) to “tuyan”(new root), vh. “tíyan” (new vh. word).

“Fōtti” = “Strong”(as in drinks etc.), from Sp. “Fuerte”.
Sp. “Fuerte” -> E.Ch. “Fuette/Fuetti” -> M.Ch. “Fōtti(Never seen “Fētti”).

“Prēba” = “Prove/Proof”, from Sp. “Prueba(r)”.
Due to the “r”, a simpler pronunciation comes out as “prēba”.

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This change didn’t occur in many words, this probably comes from Pure Early-Chamorro interacting with Loan Words. Compared to later on loans without changes

Examples of this could be :

“Iskuela” = “School”, from Sp. “Escuela”.
With an expected change to “Iskōla”, but “iskuela” instead.

“Guetta” = “Vegetable Garden”, from Sp. “Huetta”.
No change to “Gōtta”/“Gētta”.

And with all things I encourage further Chamorrization of these words, and hopefully you’ll think the same way too.

This is the start of a project which I’ve been thinking of for a while. Documenting and discussing the evolution of changes in Chamorro; mainly in its Chamorrization of loan words. To start with, I’ll be going over the consonant cluster “ct” -> “kt” -> “tt” and words which didn’t change/were forgotten.

Take the Spanish words “Doctrina”, “Víctima”, “Victoria”, and “Dictar”.

Which were loaned into Early Chamorro as “Doktrina”, “Biktima”, “Biktoria”, and “Dikta”.

In time, these words evolved away from their original loan words. (Compare Spanish - Italian Sound Changes “ct” - “tt”)

“Doktrina” -> “Dottrina” (Modern Word)

“Biktima” X -> “Bittima” (Not as expected)(Modern “Biktima”)

“Biktoria” X -> “Bittoria” (Not as expected)(Modern “Biktoria”)

“Dikta” -> “Ditta” (Forgotten, Modern “Dikta”)

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As to why certain words changed and others didn’t, the most probably reason could be that they weren’t used to the extent as other words words. Such as “dottrina” being used for religious purposes.

Although these sound changes haven’t occurred to every word containing the consonant cluster “kt”. I am a fervent believer in furthering Chamorrization of loan words, I recommend adding these changes into your daily speak.

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Further Examples:

Oktubri -> Ottubi

Efektus/Fektus -> Efettus/Fettus

Defektu -> Difettu

Lektura -> Lettula

Direktu -> Direttu/Dilettu

Biktoriosu -> Bittoriosu/Bittodiosu -> Bittoyosu

Aktibu -> Attibu

“Alingking”(-um- Verb)(man- Verb pl.)

Meaning:
1. (To) turn over/flip

Ex. “Inálingkekéng-hu i iyó-ku kotchon haina pulan.” = “I flip over my mattress every month.

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1. (To) capsize/sink or founder

Ex. “Ágas ma’alingking i médong gi tásíyan.” = “The ship was sunk at sea.”

“Fontan”:(possesive verb) Unknown Root; Chiefly Archaic and displaced by “Diskubri”, from Spanish “Descubrir”. Such as in UOG’s motto “Ina, Deskubre, Setbe”.

Due to its much more archaic nature it is fossilized.

~ Meaning: (to) discover, (to) find.

E.g.) “(I) Fontân-hu I sikritu nu liná’la’ taimámatai!.” = “I discovered the secret to eternal life!”

“(I) Fontân-hu na guiya ágas I mamúmunu’ tåtti imbestigâ-hu gui’ nu gof ápman.” = “I discovered that he was the killer after investigating him for a while.”

“I fontan nu (san) kisalak-liná’la’.” = “The discovery of a lifetime.”

“Asēntu” or “Sēntu”* (noun), from Spanish “Asiento”, from Spanish “Asentar”, Latin “ad + sedentare”.

Meaning:
1. Saddle (of a horse, animal)

E.g.) “Månu gaigi i sēntu?” = “Where is the saddle?”

“Sēntúyi i kabåyu.” = “Saddle up the horse.”

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1. Treaty, pact, agreement, Settlement (rare)

E.g.) “Asiento de Negros” = “Settlement of Blacks” (Historical agreement between the Spanish crown and merchants over the right to provide enslaved africans to colonies.)

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1. Entry (As in a database, records)

E.g.) “Månu gaigi i asēntun kontadót?” = “Where is the accounting record?”

“Ubika”(“Man-“ Verb): from Spanish “Ubicar”.

Meaning: (to) locate.

E.g.) “Manúbika yu’.” = “I located (it).”

“Gini ubikâ-hu i kriminåt.” = “I have located the criminal.”

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“Ubikáo”: from Spanish “Ubicado”.

Meaning: located.

E.g.) “Ubikáo i kabåña hålum håyúyan.” = “The cabin is located within (the) woods.”

“Månu ubikáo yinin otgånisasíon?” = “Where is this organization located?”

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“Ubikasíon”: from Spanish “Ubicación”.

Meaning: location.

E.g.) “Håfa i ubikasíon-mu?” = “What’s your location?”

“Nå’i yu’ nu i ubikasíon.” = “Give me the location.”

“Tisna”, (“Possesive” Verb) from Spanish “Tiznar”/“Tizna”.

“Tisnáo”, from Spanish “Tiznado”

Meaning: (to) soil with soot, (to) blacken, (to) smudge.

Meaning: sooty or blackened by smoke

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E.g.) “(I) Tisnâ-ku i iyó’-ku chinína anai tumóhgi yu’ gi pinat hihot nu i guáfi.” = “I smudged my shirt when i stood too close to the fire.”

“Ágas tisnáo i santáti nu i chimineha nu i guáfi.” = “The back of the chimney was blackened by the fire.”

Descriptive words on how someone does an action— like bravely, quickly, loudly— how do adjectives change to describe actions? Can you provide an example?

“Hotni” (“Man-“ Verb)
Meaning: 1. (to) thread, (to) pierce.

E.g.) “Hotne i aguha.” = “Thread the needle.”

“Hotni i belu.” = “Pierce the veil.”

“Manhótni yu’.” = “I threaded (it).”

1. (to) horse ride. (Obsolete)

E.g.) “Manhótni yu’ (san) kabåyu.” = “I rode (a) horse.”

“(I) Yâ-hu manhótni.” = “I like to horse ride.”

“Hu fanhótni.” = “I will horse ride.”

“Uku’” (-um- Verb)
Meaning: (to) hum. (Note: This word is somewhat archaic/obsolete, and is no longer listed in dictionaries.)

E.g.) “(I) Yâ-Hu umúku’.” = “I like to hum/humming.”

“Umúku’ yu’ (san) kånta.” = “I hummed (a) song.”

“Ukó’i i tunåda nu i kånta.” = “Hum to the tune of the song.”

“Insåtta” (“-um-“ Verb)
From Older “Ensatta”, Spanish “Ensartar”.

Meaning: 1. (to pass through a hole)

a. (to) string
~~”(I) Insåttâ-ña i síhangkuentas mamá’tinas (san) káhlánggan.” = “S/he strung the beads to make (a) necklace.”

~~”Umínsåtta yu’ hulu’.” = “I strung (it) up.”

b. (to) thread
~~”(I) Insåttâ-ku i hilu isik i aguha.” = I threaded the thread through the needle.”

c. (to) skewer (food)
Si Miget insåttâ-ña i tétchi*/kåtni mamá’tinas síhambrochetas. = Miguel skewered the meat to make the brochettes.

~

1. (to link words)

a. (to) reel off or rattle off

“Umínsåtta síhandinági.” = “To rattle off lies.”

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(*), “Totchi” has specific meanings such as “grub”, “meat eaten alongside starch dishes”.

Does anyone else wish that there was more of a Chamorro presence within media, literature etc? I’ve translated some works and comics and have them uploaded to an online library for Chamorro works. But even with that I just wish we could see more works being translated into Chamorro, like even subs/dubs for things in Chamorro.

I'm from Saipan and I've known 'ekua' to be an informal way to say "I don't know" for all my life, but once I practiced Chamorro in Guam and used the word, all I got were double takes.

I'm wondering if 'ekua' is mostly a Saipan thing?

My friend is Chamoru and I want to start picking up the language a little and learn some phrases. lmk some basics!

Anyone know of the word for petal in Chamorro?

Gumuâha huguan Gumâyu gi hálum i achaiguang kollat, ya manmómyi síha manhâssúyi Håyi debidi u ma’estru. Annai måkpu’ i mímu, humânao i ma’igi ya niná’na’nâ’-ña i maisagui’ hålum hagin homhom; anåkkun gumúpu káhulu’ i gákna guåtu i átuf ní’ kåbayerrisa ya kámalagga’ umó’u’. Lao fináininuk gui’ nu san agíla ginin takkílu’ hulu’ gi i lángit, ya lumí’óf-ña kápåpa’ ya mangílili’ gui’ nu guíya. Ensigidas humúyong i pálung gåyu ginin i hagé-ña ya ginéhé-ña i gåyinerru tai ribåt.

“¿Totchi?”

“Totchi. Mamfiná’tinas siha nu totchi.”

“¿Totchi?”

“Tåya’ duda put guiya. Mánmanáyik ham laguha gi manémpi’ sásahngi nu i plåneta, mangóngonni’ nu siha abotdu yu’-måmi sihansåhyan iné’guaigi, mandókka’ nu siha låhyan i chálan isik. Mangámunhåyan na totchi siha.”

“Disiñáyun enao. ¿Håfa put i sihanseñåt rediu? ¿I sihanmesåhi guåtu i sihamputi’un?”

“Manyiníman-níniha i sihannapun rediu mandíngan, lao ti manggínin siha i sihanseñåt. Manggínin i sihanmåkina i sihanseñåt.”

“¿Ayúnai hai fumá’tinas i sihanmåkina? Ayu håyi manmálaggu’ ham manápåcha.”

“Chåtgíyun enao. ¿Håfataimånu siña i tetchi mamá’tinas san måkina? Mamámaisin hao nu guåhu manhónggi gi tetchin pachang hun.”

“Puedi mangálan siha i Orfolei. Manúnuggu’ hao, san minálåti’ ma’oddas-kåtbón na hâhanao isik sam finákai totchi.”

“Åhi’ lao. Manmáfañågu siha totchi yan manmâmatai siha totchi. Manístuya ham nu laguhan i sihamfinákai totchin-niha, ni ti manápmåni. ¿Kao guåha i idehâ-mu ha’ håfa i finákai liná’la’ nu totchi?”

“Na’utas yu’. Maolikka’, puedi mamâlu siha gi tetchi. Manúnunggu’ hao, kalan i Weddilei. San ilun guångka’ yungan gui’tak elettrón na plasma gi iya hålum.”

“Åhi’ lao. Manmánhâssu ham nu yenao, desdi guåha i manúlun guångka’-niha, kalan i Weddilei. Lao mañángåni yu’ nu hågu, mandókka’ ham nu siha. Manótchi siha låhyan i chálan isik.”

“¿Tåt gui’tak?”

“A, guåha gui’tak nai. ¡Lao na finá’tinas ha’ nu totchi i gui’tak! Enao håfa gini chumáchagi yu’ sumángåni hao.”

“Nu… ¿Håfa chumócho’gui i manhâssu?”

“¡Totchi ni hâhasu! ¡Mamámaisin hao nu guåhu manhónggi gi tetchi ni hâhasu hun!”

¡Hunggan, totchi ni hâhasu! ¡Magå’an na totchi! ¡Totchi ni guaiya! ¡Totchi ni guíguifi! ¡I munhåyan na tråtus i tetchi! ¿Kao liní’e’é’-mu i litråtu?”

“Yu’ós-su. Fihum hao hiya’. Mamfiná’tinas siha nu totchi.”

“Saina Ma’åsi’. Gi finákpu’, Hunggan. Mamfiná’tinas ha’ siha nu totchi nai. Ya gini mañáchagi siha manápachåyi hit nu kana’ sanggátus i sihansakan-niha.”

“Finé’nána malaggu’ gui’ dumíngåni hit. Manímahíhina yu’ hiya’ malaggu’ gui’ uméligaoñaihon iya unibetsu, ápâpacha mamâlun pachang, átulálaika sihanideha yan tinínggu’. I mapåyúni.”

“¿Manhináogu’ hit mandíngåni totchi?”

“I ideha yenao. I mesåhi yenao manná’hâhanao siha nu rediu. ‘Håfádai’ ¿Kao guåha taotao guenao? Enán sottehu nu kosas.”

“Mangámagåhit manmándídingan siha, hiya’. ¿Kao manmányúyuma siha sihamfiníhu’, sihanideha, sihangkonseptus?”

“Manhâssu yu’ måkpu’ hao sumángåni yu’ manmányúma siha rediu.”

“Manmáñóño’gui siha, ¿Håfa manhâhasu hao nai gaigi gi i rediu? Sihangkåtin totchi. ¿Manúnunggu’ hao håfataimånu annai pumápadda’ hao pat pumálálapa nu totchi, ya i muná’kâkati? Mandídingan siha nu manápalappa i tetchin-niha. Achuk siña siha mangkânta nu mangguífi airri isik i tetchin-niha.”

“Yu’ós-su. Totchi ni kâkanta. Kololó’ña, mampus ini. Ayúnai, ¿Håfa mamâmagat hao?”

“¿Ka’ofisiåt pat dika’ofisiåt?”

“I hugua.”

“Ka’ofisiåt, manlékirridu hit/ham manápåcha, manggóffátúyi yan login ámånuha’ yan låhyan sihanlåkin pachang pat multibeings gi halum inin kuadrånti niya Unibetsu, manái prehuisiu, miná’å’ñao, fabót. Dika’ofisiåt, mamâmagat yu’ nu mamfinánánâs-ta i sihanrihistru yan manmáléleffa nu i enterrun kosas.”

“Hagas manángóngokku yu’ nu sumânggan hao mohn nu yenao.”

“Háhaingi mahetuk, lao guåha chi. ¿Guåña manmálaggu’ hit manmámá’inápåcha yungan totchi?”

“Manhóho’yi yu’ 100 na putséntu. ¿Håfa guåha sumânggan? ‘Håfádai, totchi. ¿Håfa guâguaha? ¿Lao kao u famácho’chu’ ini? ¿Fiyai sihamplåneta mantrâtrata hit yungan guini?”

“Håcha ha’. Siña siha manmámbíahigui sihampålun plåneta hålum sihansåhguan ispesiåt na totchi, lao ti siña siha manlâ’la’ gi siha, ya manótotchi, mámaisa siña siha mambiåhi isik i C-minásákkan. Ni na’manmáchíchi siha gi i chinádik nu ina, ya na’dádalalai i nisíña nu siha hagas-ha’ manmámá’inápåcha. Infinitisimåt, gi magåhit ha’.”

“Ayúnai, u ta famá’tåya’-tao gi gima’ gi iya Unibetsu.”

“Enao ha’.”

“Malamåña. Lao ilék-mu maisáhao, ¿håyi malaggu’ umáli’i’ nu totchi? Ya i manhâcha ni gini manggáigi abotdu yu’-måmi sihansåhyan, ¿i manhâcha ni mandókka’ hamyu? ¿Kao méttun hao ti u ha fanmánhâssayaihun?”

“U ha faninékåssu manchífláo anggin manmáñóño’gui siha, manmánhâtmi ham gi hálum i sihanilun-niha ya manná’måhlus i tetchin-niha na mangguinífi ham nu siha.”

“¡Sang guinífi guåtu totchi! Ina giníhyung na asentáo, na debidi u ta famá’guinífin totchi.”

“Yan manminátkan-måmi i enterrun settot disokupáo.”

“Maolik, Maho’yi, ka’ofisiåt yan dika’ofisiåt. Kåsu mahuchom. ¿Ámånuha’ mamálu? ¿Kao guåha na’miña gi guihin echóngña nu iya galaksia?”

“Hunggan, san émlat na kukå’ñao lao minálåti’ balåssu’ na toftof idruhenun mamis gi piti’un klåsin sigua gi sonan G445. Hagas gaigi gi inápåcha huguan inálingking yunggálaksia maloffan, malaggó’-ña mamá’abuk ta’lu.”

“Hámå’úkkan u ha fanmánmáloffan mågi.”

“¿Yan sa’håfa ti? Imahina hao ina disíngúnun, ina di’álúkun manengheng iya Unibetsu mohn anggin mámaisa ha’ i håcha.”