Body and Textiles

Osteoarchaeological studies have documented some of the Latte CHamoru body codes, including dental modifications as well as tooth polishing and incisions. Neither was universally practiced. Archaeological findings have also recorded ornaments associated with some skeletons, including shell, stone, and glass beads and pendants.

Historical written sources further reveal that the CHamorus used plaited artifacts such as sandals, hats, and female  tifis—a type of loincloth— and skirts worn at female festivals. Beyond these items, it appears that CHamorus did not use other textiles to clothe their bodies.

Textile manufacture during Latte times primarily involved coconut and pandanus leaf weaving. Pre-Reducción documents described plaiting as one of the finest industries of the archipelago and women’s work. This practice permeated nearly all aspects of social life.

European newcomers interpreted CHamoru body codes as nakedness. Clothing the CHamoru body became a key missional concern. Cotton growing, cotton technologies, and cotton products were imported into Tåno’ Låguas yan Gåni to this end. Through Jesuit schools, moral lessons on proper dress were combined with practical lessons to learn cotton farming, manufacture, and maintenance.

This research line investigates the mechanisms through which foreign dress, body presentation, and textile production were used to undermine native ways of being, while introducing gender inequality and values such as modesty, shame, decency, embarrassment, virtue, and selflessness—values that particularly targeted women.

The introduction of clothing to cover the body was not a smooth process, had different speeds, and provoked a range of diverse attitudes and reactions. This research line examines the CHamoru resistance to foreign garments and the areas where cultural survival persisted.