written by:  Jennifer Tofaeono, MBA, MHSA, Executive Director, ASADSV.   Both Photos from online website. (right retrieved: https://www.nps.gov/npsa/planyourvisit/feesandreservations.htm
Suicide continues to be a serious problem in American Samoa.  Many local organizations focus on the risk factors of suicidal behavior, but we need to develop protective factors for our youth, such as resilience.  Through resilience our youth can make connections to construct support networks, and the ability to change the tendency to view crises as insurmountable challenges.  We want our youth to nurture a positive of self and their abilities. 
Resilience studies performed over the past 15 years suggest building resilience can help develop additional suicide prevention interventions.  Resilience is the capacity and dynamic process of adaptively overcoming stress and adversity while maintaining normal psychological and physical functioning[1]. For many years we have believed resiliency was a trait kids were born with, but in reality, we now know resilience in kids can be taught and nurtured.  Parents need to invest in our children the importance of resilient thinking and managing emotions to develop their strengths.
As parents we can build the protective factors in our kids.  Increase their coping skills.   Encourage them to stay connected with their support systems during challenging times of stress.  This looks different for everyone, help your child to create safe spaces, to use in moments of high stress.  Using support from mental health care can help our kids to overcome difficult or different challenges. A licensed professional may make a big difference for individuals experiencing suicidal thinking, depression, or other mental health concerns.  Ask directly can help you determine risk for your child.  Ask them if they have thoughts of suicide and means for harm, and do not be afraid to ask.  As you talk to your children you can ask, “Are you thinking about killing yourself?  What have you thought about using to hurt yourself?”  Children support systems state these questions will not put the idea in a child’s mind.  
Attached is a simple emotions activity for kids, “Monstrous Emotions”.  If your child is having monstrous emotions this activity will help them to “tackle the beast”.  You can use story telling with your child to share their feelings and help them to identify different ways to be resilient, being able to bounce back from stressful feelings. 

https://lemonlimeadventures.com/wp-content/uploads/2016/06/Emotional-Monsters.pdf
[1] Sher L. Resilience as a focus of suicide research and prevention. Acta Psychiatr Scand. 2019 Aug;140(2):169-180. doi: 10.1111/acps.13059. Epub 2019 Jun 20. PMID: 31150102.retried on 08/30/2021 from: https://pubmed.ncbi.nlm.nih.gov/31150102/

Written by:  Luana Yosikaha-Scanlan, MBA, PRIME Consultant

In January 2008 the Taliban took control over an Afghan town in the Swat Valley, home to 11-year-old Malala Yousafzai.   As a girl she was no longer allowed to attend school.  In 2012 Malala began publicly speaking against the Taliban on behalf of girls who wanted an education.  In retaliation, a Taliban gunman boarded Malala’s school bus one morning and shot her in the side of her head.  She woke up 10 days later in a hospital in England and spent the next two years continuing her fight for female rights to education on a global scale using the internet.  In 2014 she earned the Nobel Peace Prize, and started Malala’s Fund to fight for education and equality. In 2020 she graduated from Oxford University – triumphant over the Taliban’s attempt to keep her in dark, uneducated submission.
 
The renowned expert in human emotion, psychology professor, Dacher Keltner, of UC Berkeley defines power as the ‘capacity to make a difference in the world’ by focusing on the needs and desires of others through empathy, reciprocity, gratitude, and telling compelling stories or ‘truths.’ (Keltner, 2016[1])
Malala’s story illustrates several sources of power and their negative and positive impacts: fear and violence used by the Taliban to coerce Malala into submission (negative) was not enough to quell her resilience and the power of knowledge (positive).  Additionally, hers is a personal ‘enduring power’. 
Enduring power unites people towards positive change by focusing on others and prioritizing their interests.  Keltner describes the best use of power as that which is in service to others. 
Malala funneled her inner power into social power – the potential for social influence. Social influence is an effect, an actual change in the beliefs, attitudes, behavior, emotions, and values of someone because of the actions of another. For example, in society wealth draws ‘reward’ and ‘referent’ powers on its ability to shape the beliefs of those less wealthy, fame draws its ‘referent’ social power from admiration and envy, while laws are codified ‘legitimate’ sources of power. Today, as a result of social media, those with the power to influence others may not be wealthy, famous, or have a law degree but can grow the social power to influence others.

The person who is the source of influence is commonly known as an influencing agent or in popular media terms – ‘social influencer’. Influencers like Malala have social power with which they influence their viewing, listening, following, and donating target audience.
How do you develop social power?

1. Build charisma
2. Strengthen your communication skills
3. Strengthen your nonverbal communication skills
4. Acquire expertise to support your call to action
5. Build your social network.

 
Power is present in all relationships which is why it must be properly managed and focused to ensure it produces positive impacts that are valued by society. Michel Foucault, a French philosopher and historian, believed that power is a necessary, productive and positive force in society (Gaventa, 1982[1]).  Empathy, giving, gratitude, and sharing authentic experiences can keep the negative powers in check.
1. Empathy—We express empathy when we focus on what other people are feeling. This promotes a sense of connection and trust with others.
2. Giving—Giving, without the expectation of receiving something in return, is a trust builder and a way of providing reward and recognition to others that promotes goodwill.
3. Gratitude—Gratitude is the feeling of appreciation we have for things that are given us:  an experience, a person, an opportunity, or a thing. Expression of gratitude promotes social bonding.
4. Authentic stories —Malala used the power of her story to communicate important truths and unite people in working toward a common goal: education for girls. Stories enhance the interests of others and help us interpret the events going on around us. Stories bring us together and foster the sharing of power.
 
Power is often perceived as attempts at self-interest and exerting dominance over others. But as Malala’s experience demonstrates, you can develop and use power in a way that allows you to influence others to make a positive difference in the world.
 
There are 3 benefits of understanding and cultivating your social power:
1 – to better understand why you’re influenced and whether you want to accept that;
2 – recognize your own sources of power and improve upon these skills to have a positive influence on the world;
3 – to build your leadership skills by developing your own, positive sources of power.
 
So, what do you want your social power to be? And, how will you use it?


 [1] Keltner, D. (2016) The Power Paradox: How We Gain and Lose Influence. NY:Penguin Press.  [2] Gaventa, J. (1982). Power and powerlessness Quiescence and Rebellion in an Appalachian Valley. Champaign:Univ. of IL Press.




[1] Keltner, D. (2016) The Power Paradox: How We Gain and Lose Influence. NY:Penguin Press.

Written by Dr. Victor T. Williams Tofaeono, M.D.
E muamua ona fesili, pe o le a le uiga o lenei mataupu o Sauaga Faalotoifale.  E mafai ona faapea le tali: “I se ulugalii, o le taumafai lea o se tasi e pulea  le ola o lona to’alua.”  O tane e tele ona faia lea tulaga I o latou taitoalua.  O ia sauaga e a’afia ai le fa’ao’olima, o faiga faamalosi I tama’ita’I po’o alii, o le tau faamata’u, o le faifai i faamatalaga ina ia tu’ualalo ai faalagona, faamaasiasiina, ma le tu’uaia faapea ua leaga ai aiga.  E tele mafutaga I vaega eseese o le lotoifale o Samoa ua a’afia I sauaga nei.  O lo’o tutupu sauaga nei I so’o se aiga, e aofia ai aiga e faaletonu le tamaoaiga ma le lima vaivai e o’o atu lava i aiga mautu ma le tagolima o le atunu’u.
O lenei tusitusiga o se taumafaiga e fesoasoani I alii ma tama’ita’I fomai  ao feagai ma su’esu’ega ma togafitia o I latou ua sauaina e o latou toalua po’o uo I sauaga faalotoifale.   Afai e masalomia se tamaitai o loo mafatia I sauaga,  e tatau ona fesili I fesili nei e iloa ai o loo sauaina ia.
  O fesili nei: 
1.      E faapea mai lau paaga o le a fasia oe po o nisi e te alofa iai?
2.      E fasia oe e lau paaga, kiki, tu’I, pe titina?
3.      E tu’ua’ia oe e lau paaga I mea sese uma e tutupu I le lua va?
4.      E faamaina oe I luma o isi tagata?
5.      E iai sau pule I tupe o le lua aiga?
6.      E iai sou leo I tonu uma o le lua aiga?
7.      E pulea e lau paaga lou taimi ma au mea e fai?
8.      E faaleagaina e lau paaga au mea totino?
9.     E faamalosia oe e fai faiga faafeusuaiga e te leo malie ai?
O le tali ioe I se tasi o ia fesili ua faailoa mai ai lona aafia I sauaga faalotoifale.   E faailoa ai fo’I I alii ma tamaitai tausi mai le mana’omia o le latou fesoasoani. 
E taua le iloa e alii ma tama’ita’I fomai, o faailoga vaaia o tagata o lo’o aafia I sauaga faalotoifale.   O le vave ona ripotia ma avatu le fesoasoani I ia tagata, o le vave fo’I lea ona mapu mai I tiga o le tino ma le mafaufau e tupuga mai I sauaga.  O le tele o I latou ua aafia I nei sauaga e le mana’o e iloa e nisi o lo o feagai ma mafatia I latou I sauaga.  O nisi mafuaaga o le maasiasi ina ne’I iloa e tua’oi, aiga, nuu; fefe nei faateleina sauaga pe a ta’u atu I nisi  mea o lo o  tutupu I lona aiga; vaai alofa I lana fanau e le fia motusia ma faataapeapeina lona aiga; musu fo’I ne’I ave e le tamaloa mea tau tupe ma mea tau le aiga pe a tete’a I la’ua.  
O faailoga vaaia nei e iloa ai I latou o loo aafia e tasi I sauaga lotoifale, e aunoa ma le faailoa mai.
 1.  O manuaga I le pa’u soo, maosiosia lima ma vae, po o le gau o ivi o lima ma vae
2. Tiga o le manava (vague abdominal pain)  
​3. Ua  tago tele I le ava malosi (heavy drinking of alcohol)
4. Tele le popole (depression and worry)
5.  Ua musu e alu e vaai le foma’I  pe a ma’I pe lavea
6   O le mumu ma totolia o mata (red and bloodshot eyes)
7   O le manu’a o lima e mafua I le taliina o se ta o ia I se laau po’o se naifi (defensive wounds)
8. Le moe lelei I le po (lack of sleep)
9. Tuai ona alu e togafitia faama’I e mafua mai I faiga faafeusuaiga (late treatment of sexually transmitted disease).
10. Mu o lima ma vae ma isi vaega o le tino (multiple burns)
E le faigofie le galuega a alii ma tamaitai fomai I le su’esu’eina ma togafitia o I latou ua a’afia I sauaga faalotoifale.  E tatau ona faia su’esu’ega e aunoa ma le faaalia o ni uiga pei o le ata aamu pe tauemu I le ua su’esu’eina.  E tatau ona faalogo I mea uma e ta’u mai ma amana’ia tala uma a le ua su’esu’eina.  Aua le faamasino atu ae fai su’esu’ega ma le alofa ma le faamaoni. Ia su’e mae’a le tino ole fafine ina ia maua ma togafitia uma ni manu’a o nana.  Taumafai e saili mea o loo mamafa I le mafaufau ma fuafuaga mo le lumana’I;  ia faamaonia mea leaga uma ua tupu aemaise lava manu’a o le tino ma le mafaufau.  E tatau ona faailoa tulaga e fesoasoani ai i e ua mafatia I nei sauaga, e iai ofisa ma auaunaga eseese o le malo o Amerika Samoa ma faalapotopotoga tumaoti, ma numera o a latou telefoni e mafai ona valaau iai mo se fesoasoani. 
E tatau fo’I ona maua se fesoasoani mo alii po o latou o lo o faia sauaga, ia latou malamalama I le tulafono e molia mo le faia o sauaga lotoifale.  E tatau fo’I ma mana’omia e I latou fautuaga faalemafaufau (psychological counseling) ina ia mafai ona fo’ia o amio o le fasi ava.  E tatau ona faatalanoaina ma sailiili I le pogai lea e mafua ai ona faasaua I tamaitai.  E maua fo’I se fesoasoani pe a talanoa ma foma’I o le mafaufau (psychologist and social workers) aemaise lana faife’au. 
E taua tele le puipuia o tina ma tamaitai faapea ma fanau mo le lumana’I.  E taua le faatalanoa e ulugalii ma aiga o faiga e aloe se mai ai I mafatiaga faaleaiga.   Afai o tupe e mafua ai ona vevesi, e tatau ona taumafai ina ia manino le faaaogaina o tupe a le aiga ma ia le aia tutusa I mea tau seleni.  Afai o le tele o faalavelave, e tatau ona taumafai e fai na o faalavelave e mafai ona fai ae aua le faia le tulaga e tigaina mulimuli ai.  Atonu o nisi nei o mafuaaga e tulai mai ai vevesi I totonu o aiga.  E lelei le malamalama I ia tulaga uma ina ia taumafai e galulue faatasi ile suiga e maua ai le fealofani.
O nai manatu ia e fia fesoasoani atu ai I alii ma tama’ita’I fomai I le galuega faigata o feagai ma I latou ona o le faasauaina o tina ma tamaitai e o latou taitoalua.  Ia manuia outou uma aemaise I latou ua faasauaina I totonu o lotoifale o le atunuu.

Written by:  Terry Tofaeono, PROVISION

In the late 70’s, early 80’s, a punk-rock group donned the name, “The Angry Samoans.”  Ironically, none of the band members are from Samoa and none of them have any Samoan heritage.  When asked why they named their band The Angry Samoans, drummer Billy Vockeroth had this to say:
 
“Somebody thought we should name (the band) ‘angry’ because one time in Carson we had a run-in with some Samoan bouncers. They were really mean. But we’ve never been harassed or anything.”
 
Samoans are known to be good at being bouncers.  We’re also known to be good at playing football, rugby, and being good soldiers in the military.  Basically, one might assume that Samoans are well-built for anything that involves some form of violence.
 
The sad truth is that most Samoans are exposed to violence at an early age, so they’re used to it.  Domestic violence is commonplace in Samoan households and in some ways even considered normal.  Spousal abuse and child abuse (both physical and sexual) run rampant on these islands, and it’s been going on for generations.  Something has to be done to change the narrative within our communities so we don’t continue to see the negative impact that domestic violence has on our people.
 
The impact of domestic violence on Samoan families is overwhelming, and here are just a few examples:
 
1.Negative Stereotype – there’s a reason the name Angry Samoans stuck with a group of non-Samoans in a band.  If you live in the U.S. and know any Samoans, you’ve most likely seen them angry a time or two.  That has led to the negative stereotype that we are angry people.
2.Broken Homes – I mentioned earlier that Samoans make good soldiers.  Many of those soldiers come back from serving in the military with different levels of Post Traumatic Stress Disorder (PTSD) and it affects their families.  I would dare to say that most of these soldiers have PTSD even before they leave the islands to join the military.  The violence that happens between parents affects the children in traumatic ways.  As they grow up, they tend to become violent themselves and also turn to ways of numbing their pain, such as drinking alcohol or drugs.
3.Generational Curse – The violence that happens in the home is typically mimicked by the children in the family and passed down from generation to generation, as are the numbing agents used to cope with the pain of domestic violence.  Alcoholism and drug abuse also gets passed to our young people and the use of these agents commonly leads to more anger and abuse, depression, addiction, and sometimes suicide and death.
   
If change is to happen, it has to be an effort by EVERYONE.  We can’t rely solely on the leaders in government or the church leaders.  We can’t just look to our village leaders or family elders.  Everyone has to band together and first recognize that domestic violence is not normal and it’s not the answer if we want to live in peace and harmony.  Once we see that domestic violence is not the answer, then we need to come together as a community to remove it from our culture, one step at a time.  E tasi ae afe means one with the strength of many.  We have to band together to become ONE.  It takes UNITY.