By: Karallyn Fitisone
At the American Samoa Alliance Against Domestic and Sexual Violence (Alliance), there has always been a priority to understand the experience of violence amongst our people in an effort to combat, mitigate, decrease, or prevent instances of violence. The ways that this priority is approached is evident through the mission of the Alliance which is to empower individuals and communities through collaboration, promoting resiliency, and strengthening capacities to eliminate domestic and sexual violence. Through various projects, grants, and discussions, the Alliance has become a forefront in the community when it comes to conversations surrounding DV/SA. A topic that is currently being addressed goes by the name “Rural Grant Project” and as the name implies, the Rural Grant, was granted by the Office of Violence Against Women (OVW) through the United States Department of Justice, for rural populations which American Samoa is considered. For this specific project there is a focus on our fa’afafine population.
Some Context/History
Fa’afafine are often recognized, not legally, as Samoa’s third gender. Fa’afine do not follow “western” constructs of gender identity and sexual orientation. However, they are often described or associated with transgender terminologies. Fa’afafine are amongst several existing non-binary populations from indigenous peoples. Some non-binary or gender-fluid groups from indigenous populations include the Muxe from Mexico, Nadleehi from the Navajo tribe, and Hijras from South Asia. Much of the existing literature surrounding BIPOC transgendered (2- spirited/gender fluid/non-cisgender/non-binary) individuals in the context of violence is sparse especially as society often focuses primarily on heterosexual/cisgnedered individuals. This is alarming considering that transgender populations are said to suffer greater burdens of IPV, experiences of threats or intimidation, harassment, and police violence. Secondary data analyses from the National Transgender Discrimination Survey, conducted in 2008 to 2009 by the National Center for Transgender Equality and the National Gay and Lesbian Task Force had some profound findings. 1) Transgender individuals who are low-income and not U.S. citizens are more likely to experience unequal treatment based upon being transgender or gender nonconforming. 2) Within domestic violence programs, transgender people of color, those with disabilities, and those more frequently perceived to be transgender by others are more likely to experience unequal treatment (Seelman, K. L, 2015).
So what is the issue? How are we going to investigate it?
Given that non-gender conforming individuals experience nationally, and internationally heightened instances of violence, it is critical that we seek to understand our own culturally established groups of non-cisgendered/gender-non-conforming individuals. Fa’afafine are a marginalized group that are likely to be exposed to violence at higher rates than non-fa’afafine. At Talanoa (Talking) Tables with the Alliance, the Society of Fa’afafine in American Samoa (SOFIAS) members had shared their experiences of violence and discrimination by cisgendered males, systemic bias by police officers and other first responders, negative judgement, and being called deceitful for acting like a woman. This treatment has caused a reluctance amongst fa’afafine to report crimes of sexual abuse to police or reluctance to access healthcare systems due to fear of judgement, victim blaming, or shaming their families, as there continues to be stigma surrounding DV/SA. Over the past months, the Alliance had gathered information from 200 fa’afafine in American Samoa via a survey to capture sociodemographic variables as well as having discussions and focus groups to gather their insights about their experiences of violence and to whom they go to for help. The project is currently in the second phase looking at investigating service provision from providers who might directly or indirectly be a part of the process of helping fa’afafine victims of DV/SA (whether that’s extensive, minimal, non-inclusive, inclusive, or non-existent). These providers are being contacted from various sectors in the community: politicians, clergy, community institutions or organizations, health care/social services, criminal justice, and schools. Understanding the service providers experience, knowledge, attitudes, and practices associated with service provision to non-cisgendered individuals (ie. in this case- fa’afafine) is crucial to informing change and positive outcomes.
What outcomes are we aiming for:
While there is still some time before any definitive conclusions are made, it is the hope that through this project, there is an improved awareness on relevant issues surrounding both service provision and fa’afafine that will in turn increase collaboration amongst service providers and service users. One major goal of the discussions from both fa’afafine and service providers is to inform the development of a training curriculum plan, as well as an outreach plan for fa’afafine advocates. The training curricula will be for DVSA advocates who serve fa’afafine, as well as health and allied service providers. This advocacy helps to promote more safe spaces for fa’afafine victims. As it was expressed throughout initial surveys of fa’afafine, many fa’afafine feel most comfortable sharing their experiences of DV/SA with other fa’afafine, which is why another goal is to recruit fa’afafine trainees to deliver services to fa’afafine victims of DVSA with a focus on piloting “gold standard” practices to mitigate the impact of violence experiences by fa’afafine. Both training and outreach will emphasize the creation of safe spaces, empathy, and understanding experiences of fa’afafine and service providers who serve them. It is through the curriculum that we hope that users are inspired to recognize the value of empowering one another to improve our society.
This project will provide us with invaluable information that we know has never been investigated before. We hope that this project stimulates conversations of inclusivity, violence, gender, sexuality, and culture and how they can all sometimes intersect and how we should actively be reflecting on ways in which we can be more compassionate and really just more human. We hope that this project opens up the door for investigation, to shed more visibility on violence experienced by other marginalized groups such as the LGBTQIA+  and racial and ethnic minorities on the island of American Samoa.  For more information on the Rural Grant Project feel free to contact the Alliance, contact information can be found here - http://www.asalliance.co/contact.html. Follow along on any of the Alliance social media pages or check in to the alliance website for updates on project progress! Thank you for reading! ​

(tusia: Judy Mata’utia)
 
Pe moni ea e mafai ona e soifua maloloina ma sili atu lou fiafia e ala I le faata’ita’i ma le faamasani i le maua o le loto faafetai? O le tali pu’upu’u o le ioe.  Ua faaalia mai e nisi o sailiiliga, o le loto faafetai e mafai ona faatupulaia ai le fiafia o tagata, faaleleia ai mafutaga, ma atonu e mafai ai foi ona tete’e atu i nisi o faalogona e pei o le faanoanoa, atuatuvale, aemaise ai foi ma mafaufauga e fia pulea o le soifua.  E mafai foi e le loto faafetai ona faatupu teleina ai le loto ma faalogona lelei mo le tagata lava ia.  O nisi o suesuega ua faapea, o le faaalia o le agaga faafetai e mafai ona suia lelei ai le mafaufau.  E faatupu teleina ni vaega o le faiai o le tagata lea e faaleleia vave ai ou lagona, e pei o le lagona o le fiafia ma le soifua manuia.  I aso taitasi a’o tatou faataitaia le agaga po’o le loto faafetai, e mafai ona tatou fesoasoani e faamalosia vaega nei o tatou mafaufau ma i’u ai ina tatou fausia le agaga faafetai tumau, ma faaleleia atili ai le tagata lava ia. 
 
O le loto faafetai e faateleina ai lou fiafia:
O le loto faafetai e feso’ota’i ma le fiafia.  O le faaalia o lagona o le talisapaia ma faafetai i isi ma tatou lava ia, e tula’i mai ai lagona lelei ma lagona o le fiafia ma le faamalieina.  O tagata e fai ma o latou masani le faaalia o le agaga faafetai e tele foi le  latou fetufaaa’i faatasi ma isi, latou te ofoina atu le latou fesoasoani ma iai se naunauta’iga e faamagalo ni mea ua tutupu.   O le faigofie ia o le maua i le loto faafetai ma e iai lona a’afiaga i tagata o le tatou siosiomaga. A faaalia le tatou agaga faafetai ona o isi, o le tatou faamalosiauina foi lea oi latou e tali atu i ni auala lelei i isi – ma tupu faasosoloina ai o mea lelei.  E te maitauina ou faalogona pe a e fai meaalofa i se tagata pe e te faamalo foi i ai?  E iai tulaga faasaienisi e lagolagoina faalogona nei – pe a e agalelei i isi ma mafaufauina mea lelei mo isi, e faatupu teleina ai le lelei o ou faalogona ma e mafai foi ona faaitiitia ai le popolevale ma mafai ona tatou gafa taulimaina nisi o tulaga e fetaia’i ma tatou.
O le loto faafetai e faaitiitia ai le atuatuvale, popolevale ma le faanoanoa:
I le aluga o tausaga, ua maua ai o le faamasani ma le faataitai ona maua i le loto faafetai e mafai ai ona tatou taulimaina le tele o le atuatuvale ma le popole aemaise ai ma le faanoanoa e feagai ma tatou.  A faaitiitia le atuatuvale, e faaitiitia foi e le loto faafetai le faanoanoa ma le popolevale.  O le iai foi o ni au tusitusiga ma faamaumauga e faatatau i le loto faafetai po’o le fai ma e toe faaleoina ia te oe lava ia o le loto faafetai, e mafai ona fesoasoani i le ave esea o faalogona faale-lelei. 
 
 
O le loto faafetai e faaleleia ai lou soifua maloloina faale-tino:
O tagata e iai le loto faafetai, e soifua maloloina fo’i.  O le faamasani ma faataitai i le loto faafetai e faaitiitia ai le maualuga o le toto ma puipuia o tatou fatu i le maua i nisi o ma’i e mafua mai i o tatou faalogona.  E mafai ona faaleleia atili o tatou mafutaga aemaise o tatou feso’ota’iga ma nisi pea tatou faamasani i le maua o le loto faafetai.  E fesoasoani foi mo le tatou fausiaina o ni so’otaga o uo ma aiga, ma maua ai ni mafutaga umi aemaise o se olaga soifua lelei. 
 
Fautuaga mo le atina’eina o le fiafia ma le soifua lelei faatasi ai ma le loto faafetai:
E iai ni mea faigofie e mafai ona faia e amata ai ona faamasani i le maua o le loto faafetai i aso taitasi:

• O lou amanaia ma faafetai mo oe lava ia. I aso taitasi, faata’ita’i ona e faaleoina ia te oe lava ia, ni mea lelei se 5 e faatatau ia te oe. Atonu e faigata i le amataga, ae fai fai lava e masani pea faamasani.
• Tusitusiga.  E te le mana’omia fua se tusi po’o se api e iai se loka e amata ai ona e faata’ita’i.  Faaaoga so’o se api aoga, o lau kalena faale-aso, po’o ni fasi pepa ma faamaumau i lalo nisi o mea e maua ai oe i le loto faafetai i aso taitasi.
• Faia se mea e lagona ai e se isi le faapitoa o ia. Asiasi ma faailoa atu i se isi lou faatauaina o ia.  Ia latou lagona le faapitoa o latou e ala i le faaalia o lou loto faafetai i lou fai atu i ai ‘faafetai’.
• Saili sau uo loto faafetai. Faailoa atu i se isi tulaga o lo’o e faia i aso taitasi e faaalia ai lou faafetai – o lou aiga, fanau, po’o se uo.  Faatulagaina ni nai minute i se vaiaso e faasoa ma faailoa tulaga o lo’o e loto faafetai ai. 

O le mea e sili ona taua, ia e fiafia:
Ia e fiafia i so’o se faamanuiaga pe tele po’o le itiiti, faataua lou fiafia, ma ia faafetaia le taimi ma le avanoa ua maua.  O le taliaina o le fiafia e faatupuina ai ia tatou le agaga faafetai mo mea uma ua tatou maua ma avea ma faamalosiau mo i tatou.  O le faafetaia o tatou taumafaiga e saunia ma tatou tapena ai mo faigata atonu e feagai ma tatou i le lumana’i.  O le faamasani ma faata’ita’i i le loto faafetai ma le agaalofa e taua i taimi uma – o lea amioga e mafai ona iai sona a’afiaga e tu’u faasolo.  Afai e te agalelei ia te oe lava ia ma e faata’ita’ia le loto faafetai  mo isi, e amata foi ona faata’ita’i tagata ia te oe ma avea ai le lalolagi ma se nofoaga lelei. 

Written by Jennifer F Tofaeono, Executive Director, Alliance      
    American Samoa increasingly has problems with alcoholism, drugs, factors that influence domestic and sexual violence.  Movies tell us We were once warriors. We have rich history of family lineage, and the Fa’aSamoa that binds us.  Our “Aiga” make us stand out, and our language give us power.  Understanding how we got here is confusing, particularly after you find yourself calling the police station for help, or you’re being arrested for domestic abuse, or sexual assault.  In this work I read and learn about the impacts of violence in our community, and families.  Colonial processes have been marginalizing indigenous peoples for many years. The adoption of westernized and patriarchal belief systems—where inclusiveness depends on your family lineage, ability to speak Samoan, or how Samoan you are influence how we see violence. 
                As the Executive Director of the Alliance, I engage with others who work to dismantle the systems that perpetuate family violence.  The stories in the paper that expose violence in our community means we have  lot to unpack.  The additional layer of alcohol abuse, drug abuse, the choices we make to “live life” influences  the way we respond to a difficult situation. Substance abuse is NOT why we engage in acts of domestic violence, like when a spouse beats their partner.  It takes away the ability to chose better ways to relate when the “good time” stops. Drug usage increases acts of violence, witnessed in our community.  For family members who imbibe it changes their behavior, their thinking patterns, creating a downward spiral of choices.  The violence is reported everyday in our local news, from the newspapers, radio stories, and social media—we can read about violence happening in our homes and families every day.
                In American Samoa we have limited social services support for the myriad of social, family issues our families face.  We know violence is happening, and resources are scarce.  It is crucial  we provide tools within our families to strengthen the response to violence.  I think safety is one of the most important things we can teach.  Safety can be planning, making sure if you’re spouse, partner, or parent are going to be consuming alcohol, plan to be somewhere else.  Develop the conversations to remind loved ones (when they are sober), these drugs impact our relationships.  Learn to deescalate situations by having conversations that are safe, and not filled with anger. Listen to what the issue is and allow for people to provide their concerns.  Do not blame each other or try to use intimidation.  Remember to not be judgmental and keep your tone and body language neutral.  Set limitations on the conversations—you can say, “Things are getting heated, let’s take a break.” Make sure that you acknowledge each other’s concerns and work out possible agreements.  Remain calm during the discussions, and practice active listening.  Be sincere and develop steps to solve the problem. 
No one ever said relationships are easy, but they can be good.  Many Samoan families stay together, unfortunately their homes are built on trauma.  It impacts our ability to be healthy and respond in love to those who we love.  It’s time to find a different way for American Samoa to respond to violence.      

Photo retrieved from Violence against women in Pacific Rates amongst worst in world--thecoconet.tv https://www.thecoconet.tv/cocoblog/violence-against-women-in-pacific-rates-amongst/

Article By RAINN ( Rape, Abuse, & Incest National Network) 

October is Domestic Violence Awareness Month. Domestic Violence Awareness Month stemmed from a singular day. In October of 1981, the National Coalition Against Domestic Violence designated a “Day of Unity” to help acknowledge and celebrate all of the work being done to fight against domestic violence. That singular day then became a week; and in 1987, that week then became a full month of acknowledgment and awareness. Finally in 1989, the U.S. congress officially marked October as Domestic Violence Awareness Month to be recognized nationally.
At RAINN, we acknowledge and participate in Domestic Violence Awareness Month by offering hope, support, and healing to anyone who has ever been, or is currently, in a domestic violence situation/relationship. We are here to stand in solidarity with you. If you have left a domestic violence situation or relationship, or if you are currently in an unsafe relationship/situation, affirmations can be practiced to instill self-love and compassion in your life.
Affirmations and positive self-talk can be extremely powerful for your mental health and perception of self. Laura Silberstein-Tirch, PsyD states, “One way we learn self-compassionate understanding for our bodily experiences is by using a caring tone of voice. How we talk to ourselves is an important part of self-compassion. The tone of voice we use with ourselves, even if just in our minds, can greatly influence our feelings, in much the same way other people’s words and tone of voice do.”1
It is often shocking to leave a domestic violence relationship mentally, emotionally, spiritually, and physically. You may feel alone in building your life back up. You are starting a new chapter in your life; for anyone, that can be extremely challenging as well as courageous. As you continue to navigate your healing journey, here are some affirmations that you can say or write on sticky notes to surround yourself with love, understanding, and compassion.

• I am strong
• I am capable of making my own choices
• I am beautiful
• I am smart
• I am a survivor
• I am a part of the world. I deserve to be here.