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However, in sending delegates to the Republican and Democratic national conventions, Guam does have influence in the national presidential race. Archived from the original on February 9, Retrieved February 9,

Across the Prostitutes Yigo Village and traversing empires, feminist scholars have historicised and theorised indigenous women's negotiations of colonial modernity with respect to pregnancy and child birthing and with similar references to the Prostitutes Yigo Village. Thus, the potential in what I am calling a 'placental politics' is a native-inspired theory and practice of being and action informed and guided by ancient ideas of self in relation to land and the primacy of stewardship of land amidst enduring colonial transformations.

I am aware of a propensity in the image of a placental politics to idealise a return to nature or maternal, biological, reproductive, or even heteronormative utopia. This is not my intention. Rather, I am interested in how the social and cultural histories Prostitutes Yigo Village native women's embodied labour as it relates to land can inform continued struggles in the new colonial and settler colonial landscapes in Guam.

That the pattera and other 'modern' Chamorro women in roles like the matlina godmother saw the need to continue effectuating old practices involving the land, underscores the lingering importance of land, and especially in view of land as the 'singular issue,' according Prostitutes Yigo Village Robert Underwood, 'that can radicalise even the most mild-mannered Chamorro from the loyal military retiree and the police officer to the teacher and the nurse.

In what follows, I turn first to Guam's pattera and an earlier history of women 'delivering the body,' then to Guam's most Prostitutes Yigo Village Godmother, Agueda Johnston, for possible answers from the island's past. Prostitutes Yigo Village prewar history under US naval colonial rule, what the Navy dubbed as the 'long road to rehabilitation,' was Prostitutes Yigo Village of or constituted through public health, public works and public education in the latter, especially the teaching of English.

Governor Shapley is in favor of American farmers coming to Guam, with the hope that their modern methods will be of assistance and a good example to the inhabitants. Here is an opportunity for reputable and experienced farmers who wish to settle on this island of edenic virginity where it is summer all winter, and the planting season is every month of the year.

Thus were Chamorro women subjected to multiple Prostitutes Yigo Village various forms of discrimination, surveillance and conquest: from the curtailing of the traditional Chamorro attire, the mestisa, to the more extreme and even violent campaigns on 'proper' mothering, to anti-miscegenation laws. If there was a single class of Chamorro women who received the brunt of the Navy's regulatory attention, it was the pattera. In Prostitutes Yigo Village like Guam, for instance, naval officers reserved for themselves the big 'official matters' and relegated to their wife-companions the unofficial 'small Prostitutes Yigo Village.

Sage's beneficence furnished the means through which Dyer asserted Prostitutes Yigo Village Peggy Pascoe has identified as a kind of 'moral authority' over a racialised and infantilised Chamorro people. This specific kind of gendered philanthropy also led to Prostitutes Yigo Village establishment of a Native nursing school, which in turn provided an opportunity for and the materiality with which Chamorro women, especially the patterawould culturally and socially invest rather heavily.

Through these, Chamorro women would also assert new forms of womanhood, femininity and indigeneity, including a latent or inchoate politics, if not Chamorro feminism. These new forms of indigeneity and mobility can be understood within a larger context of indigenous modernities—new ways of being and enacting what it means to be native without necessarily abandoning earlier conceptions of progress and propriety, and in relation to self and community and stewardship of land.

Four dimensions exemplify well pattera negotiations of modernity—individuality, innovation and progress, that is—alongside native women's conceptions of propriety in areas Prostitutes Yigo Village health and hygiene and compensation: 1 the pattera's desire and resolve to transcend boundaries and cross over and back from Chamorro Spanish Catholic proscriptions around proper women's place even at the risk of being scorned by other Chamorros; 2 the pattera's ability to serve as gatekeepers and cultural brokers by working and translating sometimes literally, as we shall see the spaces in between Native and US Naval authority, and eventually becoming trusted, revered, and beloved; 3 the pattera's insistence on appropriating new ways with age-old Chamorro beliefs and practices; and finally, 4 the pattera's management of compensation.

What follows is an elaboration of these dimensions based on my interviews with some Prostitutes Yigo Village the island's last surviving pattera trained under the US Navy. For many of these women, nurse-midwifery was Prostitutes Yigo Village opportunity to leave home and earn money. The interviewees said they wanted to become nurse-midwives to also help other Chamorro women. Joaquina Babauta Herrera Tan Kina explained that she became inspired after experiencing first hand an older female relative suffering from severe bleeding during her pregnancy.

But Tan Kina also attributed her determination and success in eventually becoming a pattera to a Navy wife, a Mrs Plain. Mrs Prostitutes Yigo Village, a former nurse, had encouraged Tan Kina to enrol in nursing school. The Prostitutes Yigo Village wife had employed Tan Kina as a domestic helper—an experience that she claimed helped her in her younger years to become more proficient in English, which, along with 'adaptability,' was another prerequisite for the would-be pattera.

Also pertinent is Tan Kina's questioning of the efficacy of the old ways, in this particular case, the methods of Prostitutes Yigo Village older pattera attending to her older female relative and whose lack of knowledge and lack of better judgment of the condition known as placenta previa placed the mother and baby in harm's way.

In her study of nursing in Guam, retired registered nurse Oliva Guerrero described the request to leave home, to pursue a course of study in a foreign language, and to work in strange surroundings in the company of foreigners as 'something akin to horror.

According to the Chamorro folklorist Carmen Santos, who transcribed and translated the pre-World War II song, Humalom Enfetmera Enrolled as a Nursesuch arrangements Prostitutes Yigo Village for why the nurse-trainees' new found freedom away from home, in the hospitals was widely criticised and seen as a source of embarrassment and shame. Because the corpsman and the nurse Prostitutes Yigo Village together.

And this old-fashion woman thinks that the corpsman and the nurse are going to be together. But we are not gonna be together, we [are] working together.

Naval administrators begrudged this lack of interest in American doctors as a 'matter of very slow growth. Tan Kina and Tan Liang knew that only through the constant monitoring of pregnancies for incidences of high blood pressure or the possibility of developing eclampsia would they the pattera be allowed to safely and confidently deliver babies in the home, as most Chamorro women preferred.

The pattera articulation of health and progress, building upon their records of success and Chamorro families' trust and Prostitutes Yigo Village in them, also provided the grounds for building trust in American doctors. Tan Kina urged her Prostitutes Yigo Village to have that Prostitutes Yigo Village because, as she would assure them, Prostitutes Yigo Village doctor 'cares for you.

Some were also ashamed because they did not have a Prostitutes Yigo Village of money and a change of clothes for Prostitutes Yigo Village and their babies if they were to have their babies in the hospital. Tan Liang added that many women did not want to leave their other children home alone for several days while they were in the hospital.

The Prostitutes Yigo Village were able to massage the points of tension that many pregnant women felt about going to the doctor, by helping women understand the value and importance of a regular check-up.

So I think it's very important to have them see the doctor first before they come to Prostitutes Yigo Village. Clearly, a significant part of the pattera's labour, duty and obligation was to translate the idea and significance of 'prenatal care'—routine visits and monthly check-ups—to monitor conditions like high blood pressure and eclampsia as something maolekand to assure their patients that they would 'be with them' throughout their pregnancy even if it meant at times putting these women's needs Prostitutes Yigo Village over family obligations.

Tan Kina described instances when she had to accompany her patients in the ambulance and would stay with them for days even after the delivery. Quite often, Tan Kina forgot to call her husband: Most of the time you know when I go out delivering babies and it's not going to be a normal deliver or [if it's] high blood pressure, I won't allow them [the women to deliver at home].

I told them, 'It's not my responsibility. If you don't do what I said, and if you die with your kid, it's your fault. So make you feel happy for me to take you [to the hospital] because I want you to live and your kid.

I didn't even call my husband to tell him that I am in there. I didn't tell him that I am leaving.

That's my job and I have to have good responsibility for the patient. Most of the time my husband used to say, Prostitutes Yigo Village my goodness, you always do what you want.

In other words, the terms of Chamorro women assisting other women through the regulatory colonial apparatus of the US Navy's hospital and modern codes of individual responsibility and accountability, is still one of indigenous stewardship and custodianship legible Prostitutes Yigo Village the code of inafa'maolek.

As we will see shortly, inafa'maolek conceptions of stewardship and custodianship would also continue to invoke traditional Prostitutes Yigo Village practices, like the burying of Prostitutes Yigo Village placenta or the umbilical cord, considered primitive and unsanitary or superstitious folly under US colonial modernity.

The persistence of indigenous practices in these women's determinations to ensure the wellbeing of native mothers and children at the prenatal, birthing and postnatal stages provides insight into a determined level of indigenous feminism whose energies and time spent away from husbands and fathers could also earn them these men's wraths for how such women's work would cut into what indigenous patriarchy demanded of such labour.

This incipient indigenous Prostitutes Yigo Village that is latent in the history of the pattera can furnish early materiality and opportunity to develop a placental politics for contemporary Chamorro women activists deeply interested in caring for land and subjectivity. The gender of self-determination and other forms of safeguarding Chamorro bodies While prenatal care was something the pattera insisted was 'good' and impressed upon Chamorro women, there were other naval practices around pregnancy and childbirthing that the pattera considered not so maolek precisely because of how such practices themselves cut into good traditional birthing practices.

Such introduced practices militated against Chamorro beliefs and rituals, which Prostitutes Yigo Village based on Chamorro knowledge and Chamorro conceptions of progress, propriety and inafa'maolek. Tan Liang, who earlier spoke of the importance of routine clinic check-ups with navy doctors for monitoring eclampsia and high blood pressure, continued to hold on to these Chamorro practices handed down by her female elders.

Tan Liang, on the other hand, did not practice this particular kind of Chamorro massage because of the risks and the possibility that the umbilical cord could wrap itself around the baby during the process. Another practice maintained by the patterathe inspiration for this essay, was the burying of the placenta, what Chamorros have also historically referred to as the ga'chong i patgon child's companion.

Other Chamorros believed that the ritual ensured that the child would not run away from home. Even Tan Kina, who herself had reservations about this tradition, respected a family's desire to Prostitutes Yigo Village these precautionary rituals. From the knowledge and traditions passed down by earlier women pattera to the new generation trained under the US Navy recall that it is Tan Kina's elder, a patterawho passed down this Prostitutes Yigo Village to Tan Kinabut also in even earlier accounts of Guam and the Chamorros, we learn that there is an obligation and proper way to deliver Prostitutes Yigo Village Chamorro body from harm.

Eighteenth century Spanish missionary accounts likewise speak albeit sparingly and condemningly of Chamorro women's resistance to the missionaries in Guam. Prostitutes Yigo Village a closer reading of Prostitutes Yigo Village hagiographic to Spanish accounts narratives, however, one surmises the prominence and strength of these women of Prostitutes Yigo Village Chamorro matrilineal society in Guam and the Mariana Islands, the first group of islands to be colonised in Oceania in the sixteenth century.

Under the pretence of bringing food to her daughter at the Prostitutes Yigo Village, Masongsong's mother-in-law tried to convince her son-in-law to carry out her plan. She told Masongsong that it was a disgrace for Filipinos to be treated as subjects by the Spanish and that they should join the Chamorro rebellion against the Spanish.

The Jesuit historian Joannis Joseph Delgado described such practice as a possible reason for Chamorro population decline in the early s: [T]hey cannot abide the yoke of the Spaniards because of their great pride and haughtiness, and that they would like to live as Prostitutes Yigo Village did in the past, in freedom and [following their] barbarous customs.

Both villages in the Northern region had larger average household sizes (Dededo, and Yigo, ) than Guam‟s overall household counts (). Sex offenses (except forcible rape, prostitution and commercialized vice) - Statutory and Yigo village accounted the third highest with percent.

Because of this, many hang themselves and others kill themselves. As lovers of liberty they could not tolerate a foreign yoke.

This particular form of labour and resistance is noteworthy given the Navy's efforts to regulate farming in Guam through a 'back-to the-farm' campaign that also sought to domesticate, to tame and make 'industrious' Chamorro male bodies that were viewed as 'rowdy' and deviant.

This became so painful for them that, not being able to free themselves of it, they preferred Prostitutes Yigo Village lose their lives by hanging and by other desperate means. Subjugation was so despicable that, for them, it was the ultimate and most deplorable calamity. Across the indigenous Pacific, there is a proper way to care for the placenta and cord. According to Vicki Lukere, these customs have 'served to identify the newborn with kin, ensure the mother's or child's wellbeing, and renew a visceral connection between people and place.

In averring his ties and claims to his home island upon his return to Niue, poet John Pule wrote, 'I was born here, my whenua buried on this land. According to Lilikala Kame'ele'ihiwa, Kanaka Maoli regard the iewe as sacred and believe that proper handling and burial of the iewe is a protective measure that guarantees the child's wellbeing.

In another place in the Pacific, according Prostitutes Yigo Village Miriam Kahn, Tahitians' sense of place, as rooted in the Prostitutes Yigo Village, come together 'most poignantly' in the burial of the child's placenta, pu fenua Prostitutes Yigo Village, heart, and essence of the earth and the cord or pito navel in the ground.

Department of Defense partnered with Guam Board of Education. Pacific Islands University is a small Christian liberal arts institution nationally accredited by the Transnational Association of Christian Colleges and Schools. In addition, the U. Naval Hospital in Agana Heights serves active-duty members and dependents of the military community. Prostitutes Yigo Village Wikipedia, the free encyclopedia.

This article is about the U. For the international organization, see GUAM. Territory of the United States.

Unincorporated and organized U. English Chamorro. Main article: History of Guam.

An unofficial but frequently used territorial motto is "Where America's Day Begins", which refers to the island's proximity to the International Date Line.

Further information: Spanish-Chamorro Wars. Further information: Capture of Guam. Main article: Geography of Guam. See also: Geology of Guam. Further information: Climate change in Guam and List of typhoons on Guam. Prostitutes Yigo Village article: Marianas tropical dry forests.

Further information: Invasive species in Guam and Climate change in Guam. Main article: Demographics of Guam. Main article: Culture of Guam. Further information: Chamorro people and Music Prostitutes Yigo Village Guam. Main article: Economy of Guam. See also: Energy in Guam and Underwater diving on Guam.

This section needs to be updated. Please help update this article to reflect recent events or newly available information. January Prostitutes Yigo Village also: Underwater diving on Guam. Main article: Villages of Guam. See also: List of census-designated places in Guam. Main articles: Communications in Guam and Transportation in Guam. See also: List of schools in Guam. Further information: coronavirus pandemic in Guam.

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Guam is an organized, unincorporated territory of the United States in the Micronesia Guam's capital is Hagåtña, and the most populous village is Dededo. Guam. Hookers in Yigo Village Prostitutes Guam. more Whores in Dededo Village Guam Prostitutes. more 1. Brazil · United States · Algeria · China.

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Guam - Wikipedia

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Retrieved February 9, And even though the law gave the pattera the right to refuse a delivery if she anticipated non-payment, they rarely, if ever, refused a delivery because a patient could not pay. Guam at Wikipedia's sister projects.

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