1. ‘A polyphonic composition constructed on one or more short subjects or themes, which are harmonized according to the laws of counterpoint, and introduced from time to time with various contrapuntal devices’ (Stainer and Barrett). double fugue (see quot. 1880).

2. Psychiatry. A flight from one’s own identity, often involving travel to some uncon-sciously desired locality. It is a dissociative reaction to shock or emotional stress in a neurotic, during which all awareness of personal identity is lost though the person’s outward behaviour may appear rational. On recovery, memory of events during the state is totally repressed but may become conscious under hypnosis or psycho-analysis. A fugue may also be part of an epileptic or hysterical seizure. Also attrib., as fugue state.

The nobena, or novena, is a series of devotional prayers said over the course of nine days that are associated with the various feasts of the Catholic Church year. The purpose of a novena is to obtain a particular request through the intercession of the honoree for whom the novena is named. Novenas traditionally were performed both as public and private devotions for the nine days preceding the feast day of the Mystery, saint or aspect of Mary or Jesus being honored.

The devotional novena, a product of the popular piety of the Middle Ages, reached a climax within the Catholic Church in the 1800s, and many different kinds of novenas emerged with special plenary indulgences granted by the Pope. Novenas, though, were also useful for teaching people prayers in preparation for important liturgical celebrations and enhancing the faith experience. Of all the rituals in Catholicism, it can be argued that the novena was so acceptable among the Chamorros because of its potential for familial solidification and strengthening of family ties even between generations.

The first nobenas prayed by Chamorros seem to have been mainly in the Spanish language. Later, the German Capuchins in Saipan and the Spanish Capuchins on Guam translated many European novenas into Chamorro, with Pale (Padre or Father) Roman Maria de Vera, a Spanish Capuchin missionary on Guam, translating the vast majority of Chamorro nobenas.

Dominica M. Tolentino, MAGuampedia.com

Man’amko is a Chamorro word which means the elderly. Man’amko can be trans-lated into two words: The main word or subject is amko meaning elderly, with man making it plural.

Like most indigenous cultures, Chamorro elderly are the first teachers for children in the family or clan. Chamorros are taught to respect and honor man’amko for their role as teachers, passing and sharing the Chamorro traditions and culture. Respect for them grows as they age for they are responsible for knowing their culture, tradi-tions, genealogy, history, land, secrets, language, crafts, and leading the next gen-erations into the future. They are the link from the past to the future of the Chamorro people and the land.

Man’amko are respected simply because of their age and the knowledge that they hold. When a younger Chamoro meets man’amko they are expected to nginge’ which is the Chamorro way of showing respect and taking in some of that elder’s spirit and wisdom. To nginge’ a person takes the elder’s right hand and bows, touch-ing the back of the hand to the forehead and saying ñora to a woman and ñot to a man. It is also acceptable to kiss the man’amko’s cheek. In return man’amko are obliged to give her or his blessings.

Being around the man’amko and listening to what they have to say helps keep the Chamorro culture alive as they pass on traditions and customs. This cultural shar-ing and teaching can be observed at family and social gatherings. An example can be seen in almost any Chamorro kitchen in preparation for a function. The elder is in charge of the kitchen and assigns people their duties. At this time the man’amko shares their knowledge of traditional ways of preparing a dish or a family recipe and instructs the younger generation on how things should be done. This time together is also used for passing on oral histories, traditions, secrets, and any other culturally relevant knowledge.

The knoweldge from man’amko can only be fully understood when man’hoben or children are ready to listen and understand that they need this knowledge to con-tinue age old traditions. Man’amko are the living Chamorro encyclopedia.

By Lina Taitingfong