Reported by Kathy Fitisone, Alliance Staff Photo from: https://samoaglobalnews.com/new-orders-prohibit-pregnant-women-from-workplaces/
May is National Teen Pregnancy Prevention Month. It’s a month that focuses attention on engaging the health sector and service providers in continuing the dialogue and implementing prevention strategies that help promote the prevention of unplanned and often, unwanted pregnancies. According to the Adolescent Pregnancy Prevention Program of the U.S. Department of Human & Health – Family & Youth Services Bureau the teen birth rate has declined by over 40% in the past decade compared to its highest recordings. (teenpregnancy.acf.hhs.gov) The 2017 American Samoa Statistical Yearbook also shows a decline in teen pregnancies with no recorded pregnancies of teens under 15 from 2014-2017; and a steady decline in the number of births to teens between 15-19 years old from 2014-2017. It is important to note that of the 99 births in 2017 to teens in the 15-19 age group, 20% were delivering a 2nd child, and 9% were delivering a 3rd child. While we see an overall decline in teen pregnancy, there is still much to talk about and much to focus on in order to empower our youth to make informed decisions. These include focus on positive goal setting, the prevention of sexually transmitted diseases, and focusing on building healthy relationships. The following summarizes the 2022 themes that are being observed by the Office of Population Affairs this May that can be used by organizations, communities, and families to help promote and support adolescent health.
There is still so much we can do! Get involved and use the month of May to promote the well-being of our youth and learn how empowerment of our youth can lead to continual decline in teen pregnancies and the catalyst for healthy teens and young adults. Citation: Administration for Children & Families, Get Creative for Teen Pregnancy Month May 4, 2022, (https: acg.hhs.gov) American Samoa 2017 Statistical Yearbook, May 4, 2022, (https://purl.org/spc/digilib/doc/jg78z) Office of Population Affairs, National Adolescent Health Month Overview, May 4, 2022, (https://opa.hhs.gov/NAHM#srh)
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 As the Alliance staff continues to work remote, it can be difficult to remain connected. In a study done by Microsoft, it was found working from home can have negative effect on creativity, communication, and teamwork. The data showed people preferred to communicate via emails or instant messaging versus phone calls or video calls. Remote work showed a decrease of about 25% less time collaborating with colleagues compared to before COVID-19. The increased covid-19 restrictions require we make working remote successful, and the Alliance has worked diligently to stay connected.
Resiliency requires staying connected. Every morning at 8:00 am the Alliance has virtual check in. During this hour we maintain supportive relationships to get through difficult times, particularly when we are feeling overburdened or alone. During this time, we have each created a focus wheel to help build affirmations, and attract what healthy attributes we want in our lives. A focus wheel is a mind map. In the middle of the wheel is a specific end goal, or intention. It is what you want your life to be. My current focus wheel statement is, “I am patient”. I fill my circle with statements to remind me this is true, to fight any resistance my mind may have about my ability that “I am patient.” The spokes of my wheel I filled, “I can listen”, because when I listen, I display “I am patient”. Another spoke states, “I have the tools”, which reminds me “I can be patient”. When you focus on your wheel it is important to break down any negative thoughts and begin to build what intentions you want to manifest. Work on building aspirations, positive talk every morning as reminders you have the tools necessary to find strength, and healing.  Written by: Jennifer Tofaeono, Ex Dir
American Samoa Alliance Coalition against Domestic & Sexual Violence is recognized as the federally funded dual coalition for the territory. The US Government funds State Sexual Assault and Domestic Violence Coalitions Program to increase collaboration and coordinate organizations on a local and state level to strengthen the response to domestic and sexual violence. The Alliance continues to support the work of our local service providers, report on societal systems to improve the responses to victims, while working on prevention of violence. Our work is showcased in many ways. This newsletter informs the community about the impact of violence, resiliency for healing, as well as opportunities to learn. Tusitala Newsletter reveals “what violence looks like” in our territory, and the work we do to eliminate its harm to our community. We gather stories through Gap Assessments, talking at our Talanoa Tables, and sometimes by the simple sharing of "lunch". The stories we have gathered helps to enlighten action, behavior, and beliefs about domestic and sexual violence. Telling stories helps to connect us. Our stories tethers our people, our culture, while we discuss the values that we hold that unite us. Our purpose is to share with our community, service providers, and off-island partners ways to produce transformation. The change we seek is to promote learning and encourage healing for our families. Change comes when we ask each other questions about our experiences and beliefs about violence. This process can be personal, it can be ugly, and it is our ultimate hope it can lead a pathway to provide healing. Our community is interconnected—we are Aiga (family) that can trace our Gafa (lineage) back many generations, we are interconnected. As we continue to unpack and understand the repercussions of domestic violence, dating violence, sexual violence and stalking in American Samoa, many voices will be heard. When you are asked to share your story, remember you are building trust, your story will be remembered, and any good storyteller knows you can inspire, influence, and teach. Over the next few months we will share articles about “Story Telling”, as well as host events to develop story telling techniques. We encourage you to follow us.  Written by: Jennifer F Tofaeono, Ex Director Photo downloaded from APAICS website: https://www.apaics.org/legislative-leaders
Policy makers use research to determine the needed policies for an organization, or legislation. They use rationale, identifying the goals set by organization or community, monitor possible effects, and evaluate the outcome. They inform the community or organization about effective policies for positive change, or if change is not needed. For domestic and sexual violence policies in an organization can provide protection and support for employees experiencing domestic and sexual violence and abuse. Research focusing on evaluation domestic violence and sexual violence interventions provide information on the nature of the cycle of violence and the influence over family and children. American Samoa created the American Samoa Advisory council on domestic and family violence. The purpose of the advisory council follows the mission of the Alliance to collaborate, promote resiliency and strengthen the capacity to eliminate domestic and sexual violence in American Samoa. We know the work to eliminate violence in our communities can be done by policy makers. If you would like to learn what it is to be policy maker, please visit the 2022 Asian Pacific American Institute for Congressional Studies (APAICS) National Leadership Academy. For more information to apply, press here.  Written by: PROVISION Photo retrieved from: https://www.wallpaperflare.com/united-states-wilmington-samoan-tattoo-headshot-adult-wallpaper-ejnfm
The month of May is Elder Abuse Awareness Month. This month is highlighted to provide an opportunity for communities around the world to give a better understanding of abuse and neglect of the elderly. Elder abuse is any act that causes harm to an older person and is usually carried out by a friend, a trusted family member, or a caregiver. Studies show that 60% of abusers are family members. Some types of elder abuse are psychological, physical, financial, sexual, abandonment, neglect, and self-neglect. The most common abuse with the elderly is neglect. All types of elder abuse can have devastating consequences, including emotional or physical harm and even death. Older adults who are abused are twice as likely to be hospitalized, four times likely to go into nursing homes, and three times as likely to pass away. Abuse can happen in any setting, at home, or in a senior living community. Sadly, approximately one in 10 Americans over 60 years old have experienced some type of elder abuse. There is no excuse to abuse anyone. We need to educate ourselves about the signs of elderly abuse, to protect our loved ones. Signs of elderly abuse are: 1) Physical abuse; cuts, broken bones, bruises, burns, dislocated joints, head injuries, or sprains 2) Sexual abuse; sexually transmitted diseases or infections, pelvic pain or injuries, and problems walking or sitting. 3) Elder Neglect; dehydration or malnutrition, unclean clothing, lack of food in the home, lack of medical needs, poor hygiene, unpaid bills, untreated infections/injuries, and weight loss. 4) Self-neglect is if they can't dress themselves, maintain basic hygiene, maintain the home, and manage finances. 5) Elder Abandonment; the caregiver may leave the elder at the hospital, nursing home, or senior facility without any formal agreement or with relatives who did not agree to be caregivers. 6) Emotional abuse; avoiding eye contact, low self-esteem, mood swings, appearing depressed or scared, and isolation from friends and family. 7) Financial abuse is any unauthorized use of seniors' financial resources Rates of elder abuse have increased since the Covid 19 pandemic. If you see a pattern of the same or similar injuries, a delay in medical treatment, or poor explanations from the caregivers, seek help. You can also call 800-392-0210 the Adult Abuse and Neglect Hotline or contact your local authorities. If you have questions or need help, call the Alliance at (684) 699-0272. 5/5/2022 O LE TOE MAUA O LE SOIFUA MALOLOINA FAALE-MAFAUFAUE A’AFIA AI FUAFUAGA FAATINO MO LE TOE MAUA O LE SOIFUA MANUIARead Now Tusia: Judy Mata’utia
O le masina o Me i tausaga ta’itasi ua atofaina o se masina e faatupulaia ai le malamalama ma le silafia, faia o faatalanoaga, aemaise o le faatauaina o le tatou soifua maloloina faale-mafaufau. I tausaga ta’itasi e silia ma le miliona tagata i le lalolagi atoa e feagai ma ma’i o le mafaufau. I tausaga ta’itasi o lo’o feagai pea le toatele ma le faamaasiasiina ma le faalumaina ona o ma’i o le mafaufau, ma i tausaga ta’itasi e tatau ona tatou a’oa’oina le lautele, ma lagolagoina tulafono ma aiaiga mo se manuia o i latou nei ua a’afia i ma’i o le mafaufau, aemaise foi o le lagolagoina o latou aiga. I se su’esu’ega na faatinoina i le 2018 e le Matagaluega o Tautua ma Alagamanuia mo Tagata Lautele, a le malo o Amerika Samoa, na mafai ona maua ai nisi o faamaumauga e faatatau i le tulaga o le soifua faale-mafaufau o lo’o i ai o tatou tagata i Amerika Samoa. Mai lea suesuega na maua ai e 91% o tagata matutua e tetee atu i se manatu po’o ni talitonuga faapea a iai se sui o se aiga ua a’afia i tulaga faaletonu o le soifua maloloina faale-mafaufau, o se mataga po’o se luma lea i se aiga. 91% o tagata matutua e le auai i se manatu faapea o le a le mafai ona taua ma faailoa atu e se isi o ia ua iai ni faafitauli tau le soifua faale-mafaufau ona e ma tele. 74% o tagata matutua e le auai I le manatu faapea o I latou ua aafia I faafitauli tau le soifua maloloina faale-mafaufau o ni tagata e faatupulaia sauaga. Peitai e 10% o tagata matutua e auai i le manatu e faatupulaia sauaga e i latou ua iai faaletonu faale-mafaufau. O se tasi o talitonuga ma vaaiga o lo o ta'a I tagata Samoa, e taua loa e se isi le soifua maloloina faale-mafaufau, vave lava ona faapea ‘e le leaga so’u ulu’. E iai le manatu a tatou talanoa I le tulaga o tatou mafaufau, ona faapea lea o tatou ua le atoatoa tatou mafaufau, pe ua faaletonu o tatou mafaufau. Ae leai!! O le tatou soifua maloloina faale-mafaufau, e aofia ai o tatou lagona, o tatou mafaufauga, o amioga, aemaise o le tatou soifua manuia lautele. E fesoasoani foi I le tatou taumafaiga e taulimaina mea e tutupu I ai tatou, pei o le atuatuvale ma le popole, o le fesootai atu I isi, ma le faia o tatou filifiliga. E taua tele le soifua maloloina o le mafaufau I laasaga uma o le olaga o le tagata, mai lava I le tamaitiiti, faasolo atu I le talavou seia o’o atu I le matua. O se tasi o vaega taua I le faatumauina pea o le soifua maloloina o le mafaufau o le tatou soifua manuia. E tatau ona tatou malamalama lelei e ese le soifua maloloina faale-mafaufau, ese le soifua manuia. O le lelei o le soifua manuia a se tasi, e mafai ona fesoasoani lea I le toe maua ma faatumauina pea le soifua maloloina o le mafaufau, ma e ala lea I le faia o se fuafuaga faatino e maua ai le soifua manuia. E eseese uma foi soifua manuia o tagata taitasi, o le mafuaaga foi lea e eseese uma ai fuafuaga faatino, ma o nei fuafuaga faatino e ao ona tusitusia ma faamaumau lelei mo le silafia aemaise o le malamalama oi latou e lagolagoina oe, po’o nisi foi o lo’o tausia oe. I le suesueina o le toe maua o le soifua maloloina faale-mafaufau, e aofia ai ni vaega taua se 4; 1. Vaega autu o le toe afua; e aofia ai le…. a. Faamoemoe – e tele ni tulaga ma mafuaaga e tatau ona faatumauina ai pea le tatou faamoemoe, e pei o le soifua umi ma ola I se olaga fiafia ma fua mai au galuega. e. Avea oe ma au lava matafaioi patino – e leai se isi e sili atu lona atamai po’o lona iloa ma malamalama ia te oe, nai lo’o oe lava ia. E te silafia lava e oe le mea e te manaomia, ma e tatau ona e pulea ma faatonutonu o oe lava ia. i. Aoaoga – e tele auala e mafai ai lava e le tagata ona aoaoina ia. Saili mea uma e mafai ona tatou maua e faatatau iai tatou lava ia ina ia mafai ona tatou faia ni faaiuga lelei e faatatau io tatou togafitiga, tausiga, galuega, mafutaga, o nofoaga e fia nofo ai, ma ni mea e fia faia I taimi paganoa. o. Fautua oe mo oe – avea oe ma fautua malosi mo oe lava ia. Ia e talitonu ia te oe lava ia, ma iloa au aia tatau, ma ia tausisi ma faaaloalogia ma tausia e isi. u. Lagolagoina- ia e fausia ma faatumauina se faiga e lagolago malosi ai oe e nisi pei o aiga, uo, ma I latou e tausia oe. 2. O mea faigaluega o le soifua manuia – ina ia fausia la oe lava FUAFUAGA FAATINO MO LE TOE MAUA O LE SOIFUA MANUIA, amata I le faia o se lisi o mea faigaluega mo le soifua manuia patino lava mo oe. O nei mea faigaluega e mafai ona aofia ai le faamalositino, malolo lelei, faia au fuafuaga faaleaso, o au talitonuga faaleagaga, taumafa paleni, ia atoatoa lelei lau faalogo, ma nisi lava mea e mafai na avea ma au mea faigaluega e te iloa e maua ai e oe le ola fiafia. 3. Fuafuaga faatino mo le toe maua o le soifua manuia – o ni faamaumauga/ faatonuga e pulea e oe lava oe ma ni faiga e ‘toe afua’ mo tagata o lo’o feagai ma tulaga eseese faaletino ma luitau tau I amioga. E mafai ona fesoasoani I tagata e ala I le faaitiitia ai lagona ma amioga o le atuatuvale, faatupulaia le faamalosiauina o oe lava mo oe lava, faaleleia ai le tulaga o le soifua, ausia ai faamoemoega. Manatua e eseese uma fuafuaga faatino mo tagata uma, e filifili e oe lava tulaga uma o lau fuafuaga, ae po o a uma foi mea e aofia ai I totonu. 4. Mataupu e faatatau I le ‘toe maua’- e mafai ona aofia ai le suia o mafaufauga faale-lelei I mafaufauga lelei, o mataupu tau I galuega e iai le amatalia o sau galuega fou, toe foi I galuega, feagai ma tagata faigaluega, ma nisi tulaga o mea tau I galuega, ma le tele o nisi tulaga po’o mataupu foi e mafai ona toe maua ai lou soifua manuia pe afai ua iai ni suiga. O vaega uma nei e tauaofai I le faia o se fuafuaga faatino e maua ai pea le soifua manuia ina ia faatupulaia ai ma tumau ai pea le tatou soifua maloloina faale-mafaufau. Manatua a soifua maloloina le mafaufau, e faapena foi ona lelei le tele o tatou mafaufauga, faaiuga faia, o tatou filifiliga, o tatou tala tatou te gagana mai ai. Aua a tatou le maua I le soifua maloloina faale-mafaufau po o le tatou soifua manuia fo’I, e mafai ona tatou o’o atu ai I nisi tulaga tatou te faia ai sauaga I o tatou aiga po o paaga foi. |
