​PULE I LE OLA I LO’U LOTOIFALE
Tusia:  Judy Mata’utia
 
O Setema o le masina ua atofaina mo le puipuia mai o tagata mai le pulea o latou soifua, ma e faatupulaia ai le malamalamala ma le silafia I lea tulaga aemaise o le mafai ona faia o faatalanoaga ma faasoa e faatatau I le pulea o le soifua.  O mafaufauga e pulea le soifua, e pei o tulaga o le soifua maloloina faale-mafaufau, e mafai ona a’afia ai so’o se tasi e tusa lava po’o le a le matua, po’o le itupa ae po’o le a lava sona talaaga.  O mafaufauga e fia pulea le soifua, e ui ina taatele, e le tatau ona tatou manatu o ni faiga masani ae e masani ona faaalia mai ai nisi tulaga e sili atu ona ogaoga ma matuia. 
 
O se taimi lelei foi lenei e faatalanoaina ma faalauiloa ai nei mataupu ua tele ona tapu ma faasaina ona faatalanoaina e o tatou tagata, tatou aiga, aemaise o tatou fanau.    E tatau ona iai se suiga i manatu ma mafaufauga a le lautele ina ia faatupulaia le faasalalauina o faamatalaga ma aoaoga taua e faatatau I le pulea o le soifua, faapea le faatumauina o le iai o le faamoemoega mo a taeao mo e ua a’afia ona o se tasi ua pulea I lona soifua.  Tatou te a’afia uma lava I le pulea o le soifua, e le na’o le tagata ua faia lea tulaga o le toe pule lava I lona soifua.  O le pule I le ola e a’afia ai aiga ma uo I se taimi umi lava, talu ona toesea se tasi e pele ia latou.  E ui ina taua le soifua maloloina faale-tino, ae tutusa lava ma le taua o le iai o le soifua maloloina faale-mafaufau ma le soifua manuia e fesoasoani pe a tatou a’afia I tulaga nei I ni taimi umi.  O le a’afiaga e foliga mai e sili atu ona faalauteleina I nofoaga laiti ma le vavalalata e pei o Amerika Samoa, aua na’o le 55,000 lona faitau aofa’I, ma o le tele o aiga o aiga lautele. 
 
O se tasi o auala e fesoasoani e puipuia mai le pule I le ola, o le faatupulaia o avanoa e maua ai ma mafai ona togafitia ai mo faanoanoaga, popolega, po’o le atuatuvale foi.  Peitai, e fai sina faigata ona maitau ma iloaina faailoga po’o foliga vaai o faanoanoaga ma popolega e feagai ma le tagata, e le faapea e faaalia ni uiga ese pe faapitoa e tagata uma e a’afia I tulaga nei.  E le gata ina ia tatau ona tatou mataalia ma maitauina le tupulaga talavou, ae tatau foi ona faapena I tagata matutua.  O le soifua maloloina faale-mafaufau o oe po’o se pele ia te oe, e le mafai ona tatou le manatu mamafa tele I ai.  Po’o se mataupu ua leva ona e tauivi ma feagai ai po’o se faalavelave ua faavaivai ai lou tagata, aapa i uo, ai, po’o se faufautua e faamama avega I le sailiga o se fesoasoani.  E leai ma se tulaga e tatau ona e matamuli ai I le aapa atu mo se fesoasoani. 
 
I nai tausaga ua se’i mavae atu nei, na si’isi’i ai I luga le numera o le pule I le ola I Amerika Samoa.  A’o taula’I le tele o le lalolagi I le Koviti-19 I le 2 tausaga talu ai, sa faapena foi Amerika Samoa, ae sa faaopoopo I ai ma le faateleina o le tupulaga talavou na maliliu I le pule I le ola I Amerika Samoa.  Ina ia tatou fesoasoani i le taofia o lenei faafitauli, ua tatau ma onomea ona amata ona tatou talanoa.  O le mea e leaga ai, o tatou o ni tagata tatou te le fiafia e faatalanoaina le autu taua lea, ae pei ua faataliga tutuli iai ma le faatalanoaina ai lava.  Seiloga lava la e mafai ona tineia ese ia ituaiga mafaufauga, e tatau lava la ona faia le tatou vaega ma le tatou galuega. 
 
Afai e te fetaiai ma se tasi o talanoa e uiga I le oti, pe ua fia pule I le ola, ua iai faalogona o le leai o se faamoemoe, tuua toatasi, pe ua leai ni faalogona, pe lagona le maasiasi, po o le faia foi o faamatalaga e faatatau I le pule I le ola I luga o le upega tafailagi, atonu o nisi nei o faailoga vaaia e faailoa mai ai tulaga o feagai ma latou, ma o lo o taumafai foi e aapa mai mo se fesoasoani.  O le malosi ma le iai o le soifua maloloina faale-mafaufau, faatasi ai ma le maufetu’una’I, atonu o le tele foi lena o se avanoa e mafai ona tatou le a’afia ai I tulaga o le pulea o le soifua, ma mafai ai fo’i ona tatou lagolagoina ma fesoasoani atu ia latou o lo’o feagai ma tulaga nei.  Afai e te fia faatalanoaina atili lea mataupu, faafeso’ota’i mai le mau a Amerika Samoa e tete’e atu i sauaga i le 699-0272.
 
 
 
 
Resources:
https://amchp.org/2021/10/28/youth-led-suicide-prevention-efforts-in-american-samoa/
http://www.asalliance.co/tusitala---monthly-articles/remembering-you-are-not-alone-its-suicide-prevention-awareness-month
 
 
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Written by:  Jennifer Tofaeono, Executive Director Alliance   
​  I love concepts that help remind us of how to create healthier communities.  We are the collective, and we need to create these spaces. The Alliance holds space, which at a minimum means we take the initiative to be empathic to someone else’s situation and circumstances.  Our focus this month is Mental Health and Suicide Awareness Month.  Everyone can get overwhelmed from time to time, and sometimes we are not effective with our words. We express our selves in ways that are not healthy, or we feel unsafe to be seen and heard.  We become more exposed which increases our vulnerable position to the people who surround you.  As a community, the Fa’aSamoa thrives by being collectivists.  But what happens when the space we hold does not have the ability to create supportive, and non-judgmental space, where we can be fully emotional, physically, and mentally vulnerable?
When I say the Alliance holds space, we have created a safety net that allows us to be vulnerable, imperfect, and express ourselves.  Every morning we practice wellness, which allows us to describe our focus for the day or  share something that impacts our being.  It has provided us a space where we feel safe and find a pathway to wellness.  We can express ourselves openly and authentically, and we help one another process our emotions.  We have held Wellness Space for the last three years, and the shift in our workspace has been positive.  We have been able to unpack complex emotions, like anxiety, anger, sadness, and fear.  It has allowed us to be open to explore and share liked experiences.  
Building a safe space has not been easy, but here are some tips if you would like to hold this space for your staff, family, friends, or loved ones.  You can practice compassion and love in the present moment.  As you hold space, make sure that everyone can feel loving kindness, and authenticity.  Practice deep listening.  This means to do more than hear to understand, it means listen without judgement, without telling them how they should have handled the situation.  It means just listening.  Ensure the listener knows you hold them in deep respect, and compassion.  Simply sitting, meaning you’re creating the safe space, do not feel you have to get up and clean the room, or make changes to the chairs.  It means sitting as someone has shared with you—so they know you’re focused on them, making them feel safe.  Sit through the hard stuff. You must be present—  Try to focus on anyone who has entered your space.  That doesn’t mean responding to email, as they’ve shared their story, or answering phone calls.  Let them know you are focused on them.  Practice non-judgement, build your safe space.   When someone expresses pain, or hurt, my first reaction has always been, “How can I help fix it.” Please remember we are not here to “fix” them or the way they feel.  Allow them to go through the pain.
Always make sure the person is safe.   If you find that you are not able to support or provide space, work with the person to find a therapist, a pastor, and/or matai—but ask the person first.  When you begin to develop and practice creating “safe” spaces, you will begin to see the healing in your community.   

Written by:  PROVISION
Each year, colleges and universities throughout the nation recognize the month of September as National Campus Safety Awareness Month (NCSAM). This month of Campus Safety awareness encourages the public to have difficult conversations about topics on violence prevention on our nation's campuses. Every year, college students across the nation are becoming victims of sexual assault, robbery, stalking, and other drug related crimes.
 
According to an article written on substance use among college students, the use of illicit drugs has increased in the past decade. Substance use among college students has a correlation with several negative outcomes. One of those being an increased risk of committing or experiencing a sexual assault.
 
Studies show that gender-based violence remains a primary public health and safety issue on our college campuses.  After reviewing 15 years’ worth of data, a team of researchers found that women, underclassman, students with disabilities, students with past histories of sexual victimization, and students with racial, ethnic, or sexual minorities had a higher prevalence of being sexually assaulted on campus. These could come in the form of unwanted sexual contact, sexual coercion, or broadly defined sexual assault.  
 
The Office of Violence against Women or OVW is committed to the support efforts for victims and prevention of sexual assaults on campus. The Office of Violence against Women is working to create healthy and safe environments for students nationwide by collaborating with campus programs, law enforcement, and victim service providers. Many of the Office of Violence against Women Campus Programs are supporting National Campus Safety Awareness Month by promoting awareness on campus and providing prevention activities, such as self-defense, safe dating, and healthy relationship support. Some campuses are also holding orientations for incoming students that cover the topics of sexual assault, stalking, and dating domestic violence. 
 
The Office of Violence against Women also updated the National Training Standards for Sexual Assault Medical Forensic Examiners, this incorporates the foundational training that supports the services to specialized groups like college students and their staff. The Office of Violence against Women does not provide services to the public. But the Office of Violence against Women offers help and support on the islands of American Samoa. For more information, please contact American Samoa Alliance Against Domestic and Sexual Violence at 684-699-0272 or find us at http;//www.asalliance.co/. 

Sweeney, Kristen. “NCSAM.” MemberClicks, https://www.clerycenter.org/about-ncsam. 
“September Is National Campus Safety Awareness Month.” September Is National Campus Safety Awareness Month | Campus Drug Prevention, https://www.campusdrugprevention.gov/news/september-national-campus-safety-awareness-month. 
Director, Courtesy of Acting, et al. “Protecting Our Students: National Campus Safety Awareness Month.” The United States Department of Justice, 20 Jan. 2021, https://www.justice.gov/archives/ovw/blog/protecting-our-students-national-campus-safety-awareness-month. 
Welsh, Justine W, et al. “Substance Use among College Students.” Focus (American Psychiatric Publishing), American Psychiatric Association, Apr. 2019, https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6527004/. 
How Prevalent Is Campus Sexual Assault in the United States? https://www.ojp.gov/pdffiles1/nij/249827.pdf. 

Written by:  PROVISION
September is National Suicide Prevention Month.  It’s important that we recognize mental health related distress or suicidal thoughts happen to those around us, without the support or care they need.  In 2020, the United States had one death by suicide about every 11 minutes.  12.2 million seriously thought about suicide, while 3.2 million made a plan for suicide and 1.2 million attempted suicide.  People ages 10-34 years of age, suicide is the second leading cause of death.  Young adults go through significant stress transitioning as they gain more independence and responsibility when moving from home or going to college.  This has also been amplified with the Covid-19 pandemic.   

Those who attempt suicide and survive may suffer serious injuries physically and emotionally.  Suicide and suicide attempts also has an affect on friends, family and the community.  When someone dies by suicide, the surviving family and friends could feel anger, shock, or guilt and could also go into depression and need to seek help for themselves.   

But, there is hope.  Suicide is preventable, and we all have a role to play.  Open the lines of communication.  Reach out, ask questions like, “I’ve noticed you seem down lately.  What’s going on?” Or, “Hey, we haven’t talked in awhile.  How are you doing?”  Show interest in them, ask questions and listen to what they say.  Validate their views instead of shutting them down.  It doesn’t mean you agree with them, but it lets them know that you see them, you hear them and you understand. 

On July 16, 2020, the Federal Communications Commission (FCC) established 988.  It’s an easy to remember 3 digit number for people in crisis to speak to counselors.  As a result, covered phone service and text providers in the United States and the five major US territories, American Samoa, Guam, Northern Marianna Islands Puerto Rico and the US Virgin Islands were required to direct all 988 calls and texts to the National Suicide Prevention Lifeline by July 16, 2022.  The centers are supported by local and state sources as well as the Department of Health and Human Services Substance Abuse and Mental Health Services Administration (SAMHSA).  The 988 Lifeline provides confidential support to those in crisis or distress 24 hours a day, 7 days a week.  When you call or text 988, you will connect to a health professional. 

If you or a friend are struggling with mental health distress or suicidal thoughts, call or text 988.  You can also contact the Alliance as www.asalliance.com or call 699-0272.  


“988 Suicide and Crisis Lifeline.” CDC Facts about Suicide, 2022, cdc.gov/suicide/facts/index.html. 
“Suicide Prevention Awareness Month 2021.” The Jed Foundation, 7 Sept. 2021, https://jedfoundation.org/suicide-prevention-awareness-month-2021/. 

​Tusia:  Judy Mata’utia
 
Se tasi o faafitauli tele ma le ogaoga o lo’o faaauauina pea ona feagai ma I tatou I nei aso, o le tumau pea o le leai o se aia ma faiga tutusa o itupa I totonu o li’o o faiga malo I le lalolagi atoa, o le Pasefika, faapea foi tatou i Samoa nei.  O nei aso a tatou talanoa i faiga tutusa o itupa, e tatau ona iai se tauaofaiga e aofia ai tagata uma, tamaitai, alii, faapea ma faafafine ma vaega uma. O nisi o mataupu tau I itupa e a’afia ai le tele of atumotu o le Pasefika, e iai le tulaga maualalo o le auai o tamaitai I faiga malo, faaletonu tulaga o mea e faigaluega ai, sauaina o tamaitai, faateleina le lamatia I faamai pepesi e mafua mai I feusuaiga, ma faiga masani o le faailoga tagata.  Atonu e tele mafuaaga ma lu’itau e mafua ai le le lava o sui tamaitai e auai I mea fai ma vaega eseese, peitai o faiga le tutusa I le va o itupa, o se mafuaaga lea ua tele ona vaaia. 
 
O faiga le tutusa I itupa o se mataupu e faatatau I aia tatau a tagata ma o se taofiga po o le faatapula’aina lea o taumafaiga mo faiga tutusa ma le faatumauina.  O le faatalanoaina o nei mataupu, o lea mafai ona maua ai ni taunuuga lelei mo le faatupulaia o le tamaoaiga aemaise foi o le atinae lautele mo le tatou lotoifale.  E ui ina tele taumafaiga o faiga malo eseese, ma atumotu o le Pasefika ina ia iai faiga tutusa I totonu o atunuu eseese, peitai o lo’o vaaia pea le faaletonu I le aga’iga’i I luma.  O sauaga e faasaga I tamaitai I le Pasefika, aemaise foi o Amerika Samoa, o lo’o I se tulaga matautia.  O le Pasefika o le vaega o le lalolagi e pito sili lea ona pau numera, o le nofoia e tamaitai o nofoa I totonu o faiga malo o latou lava atunuu, ma atonu e iai le eseesega tele I mataupu e faasino I itupa, I le va o atumotu eseese o le Pasefika, ma e fuafua I le tulaga o le atinae o le tamaoaiga, o faiga masani ua masani ai le lautele, tulaga o le faitau aofa’i o tagata e nonofo I lea atunuu, ma le siosiomaga I totonu o le faiga malo, le au fai tulafono ma le au faitofi.
 
I le 2001 na maua mai le Matagaluega a Tina ma Tamaitai a Samoa faapea I totonu o laufanua o Samoa e iai le talitonuga lautele o lo o iai faiga tutusa I itupa, ma o tamaitai e tutusa ma o latou paaga po o alii foi.  O lo o faapea mai foi tagata Samoa, o tamaitai latou te umia ma saofafai mai I tulaga maualuluga I totonu o latou aiga, nuu ma afioaga, faapea ma le atunuu.  I le aganuu Samoa foi, o le tamaitai o le ioi mata o lona tuagane, ma o le tuagane na te tausi I lona tuafafine.  O le fesili tele la, po’o faapea lava na faia nei faiga i totonu o tatou aiga, nuu ma afioaga aemaise o le atunuu lautele?  O nei vaitau ua seasea lava o tatou toe vaaia ni tulaga faapea.  Ina ia mafai ona faia le tatou galuega o le faatamaia o sauaga, e tatau ona tatou malamalama I le tatou faaSamoa, aemaise o le avea ma se vaega o le talanoaga, pe faaaogaina o se punaoa e faatupulaia ai le faapalepale o tatou tagata I faiga e tineia ai sauaga mai o tatou aiga.
 
              O lo’o fesiligia pea e le toatele le mafuaaga e faasa ai e nisi o nuu ma afioaga ona faamatai tamaitai. 
O nisi o suesuega na maua ai faapea I nisi o taupulega a nuu, e vaaia pea le leai o se auai o tamaitai, ma o se faiga masani lea I totonu o le tele o nuu I Samoa faapea foi Amerika Samoa.  O nisi mafuaaga o le faasa o matai tamaitai I totonu o nuu ona o tapu a nuu po’o aiga pe mai tuaa ma o lo’o tausisi ai pea aiga.  O se isi itu o tiute ma matafaioi a itupa ua uma ona mavaevae e pei o alii e avea ma matai ao tamaitai e avea ma fautua.  O le va tapuia i le va o tamaitai ma alii atonu o se isi lea pogai ona e faafaigata ona nofoia faatasi I totonu o saofaiga a le nuu aemaise pea talanoaina mataupu e faatatau I mataupu ogaoga e iai sauaga ma nisi tulaga.  Atonu e faia foi tausuaga a alii I taimi o fonotaga a le nuu ma e mafai ona le fiafia I ai tamaitai, o nisi o tamaitai latou te ave le faamuamua I o latou tuagane, atalii, tane, po’o aiga foi ina ia latou pale I suafa matai ona o le talitonuga o tofiga mo alii.  O nisi mafuaaga e aofia ai le nofotane o tamaitai I nuu ma aiga o latou tane aemaise pe a leai se malamalamaga I tu ma agaifanua o lena nuu, ina ia mafai ona tauave ai tiute masani o le faamatai.  O faaalia mai ii, o le tele I le faaaloalo I le aganuu, e mafai ona taofia ai tamaitai mai le auai I nofoaiga a nuu aemaise o le iai I le faia o faaiuga. 
 

Written by Jennifer Tofaeono, Executive Director Alliance
      July 2022, I attended the Asian Pacific American Institute for Congressional Studies (APAICS) Women’s Collective.  My interest in the Summit was to engage with participants and listen. It was impressive to hear the stories of AAPI women who were Legislatures, Judges, Community Influencers, and who held powerful spaces.  As I sat, I was encouraged hearing their stories.  These were women who were moved by their families and communities.  They recognized there were little to no faces that looked like them, me, or you.  The women speakers referenced their parents arriving to US.  They could not speak English or had little to no education.  They stood in lines for food, most living stuffed in one house with many family members or living in  government homes. 
 Their stories reminded me of the stories of many Samoan Families. In the 1990 United States Census, over 55,000 Americans reported to be Samoan descent, with most residing in California, and Hawaii.  Samoan immigrants were forced to pursue low-paying jobs as untrained laborers and had faced (and still do) considerable prejudice.  They were described as being violent.  Samoan Youths who were in gang activity led many to believe Samoan Americans were hoodlums.  As a Samoan woman who grew up in the 80’s, I had always wondered when would we begin to see equality, and yet it is still the question held by many Samoan youth today. 
      It is difficult to find role models who look like me, a Pacific Islander, unless your a football player, or a man.  I understand what it means to be part of a smaller piece of the world.  But reminding myself, just because we’re smaller, that doesn’t mean we’re less important.  I sat and listened to other women at the Summit share their stories of homelessness, not knowing they were worthy of living the American dream.  Speaker Bethany Kahn said, “I hadn’t planned on going to college, but my teacher said I was smart, so I enrolled.”  She is the Director of Communications & Digital Strategy at the Culinary Union, one of the largest and most powerful unions in Las Vegas, NV.  The women’s stories were powerful and filled with hope.  They each had to fight to change the perception society had, but what was more authentic was their desire to share their stories to allow others to move forward as well. 
      Women’s Equality Day is celebrated every year on August 26. On this day we commemorate the passage of the 19th Amendment to the U.S. Constitution, granting the right to vote to women, first introduced in 1878, and ratified August 26, 1920.  The Amendment provided “The right of citizens of the United States to vote shall not be denied or abridged by the United States or by any State on account of sex.”   Throughout time women have existed as political activist and the passage of the 19th Amendment negated the silence placed on women to gain equal rights.  As you move through the month of August take the time to learn what was done before you to ensure you would have Equality today.  Participate, and learn more about Equality Day.  Support movements to promote gender equality and help women’s rights.  Simple changes like policy in the workspace can be a big way to support Equality Day. This work never ends—learn more, do more.

Photo:  Speaker: Nevada Assemblywoman Selena Torres, Hawaiian, Brazillian  https://nhcsl.org/members/biography/asw_selena_torres/ 

Picture #2:  Moderator:  Danielle Moon, APAICS,  Hon Sheng Taho, Oakland Council President Pro Tempore, Hon Nima Kulkarni, Kentucky State Representative, 40th Legislative District, , & Hon Jan-le Low, Former President’s Advisory Commissioner, White House Initiative on Asian Americans and Pacific Islanders.  

Picture #3:  Madalene Mielke, President CEO of Asian Pacific American Institute for Congressional Studies (APAICS).

by Karallyn Fitisone
​
Defining Resilience. Cultivating resilience is a phenomenon that all living organisms, especially humans, have
been familiar with since the beginning of time. Resilience is associated with adjectives like toughness,
pliability, and elasticity. By definition, resilience is a word often given to individual or group objects and or
people that are able to withstand and recover from the often harsh realities of the world. Simply put, resilience
is so vital to our existence and our abilities to persevere. Challenges and adversity are inevitable in life, yet
humans have been able to navigate and adapt through these challenges via resiliency. It is no wonder why one
of the most popular topics in positive psychology and the social science discourse is surrounding resilience. 
Resilient Women & Women's Suffrage
For some populations, there have been more efforts to cultivate resilience as a response to a lack of basic human
rights. Women in particular have and still in some instances are being relegated to the backseat of contemporary
society and its many institutions. Women’s suffrage from a historical standpoint is a fairly recent development
for the modern world. As of 2022, voting for women is legal in all countries and territories, but one. However,
this isn’t to say that all countries and territories are actively encouraging or supporting women’s rights to vote.
Nonetheless, the right to vote for women in many countries, cultures, contexts, and cases has seen decades-long
fights for this civil liberty. Many scholars can agree that New Zealand was the first nation to grant women’s
suffrage in 1893, and the most recent country to allow women’s suffrage is Saudi Arabia in 2015. In between
these two dates lies 122 years of marches, protests, movements, unions, and overall, a complex combination of
ideas and events that ultimately led to women getting the right to vote. The overarching theme however, is
resilience. It is because of the resilience of women and allies of the movements, that we are able to explore and
continue exploring the narrative that women, like men, deserve all the rights and responsibilities of citizenship.
These achievements, a culmination of resiliency, hard work, passion, and compassion, represented potential for
future progress, social development, and legislation. Subsequently allowing society to examine more
fundamental questions about true universal suffrage and gender equity, that had not been investigated before. 
The Takeaway
As aforementioned, resiliency is the capability to forego difficulties and recover from them. Globally, women
are continuously affected with disparities in access to education, employment, reproductive health & rights,
maternal health, gender-based violence, livelihoods, and underrepresentation of which their male counterparts
are not subject to, experiencing to the degree that women are, or sometimes even aware of. As women have
gained suffrage, there have been subsequent positive outcomes for countries where they have seen economic
growth, increase in welfare, and less interstate conflicts. If women collectively decided to give in or give up
from the hardships, losses, stressors, or pressures of life, we would undoubtedly fail as a society. Even with the
myriad of challenges that women face, they continue to exceed the limitations, expectations, and ideals of
sexism or misogyny, through resilience. May we continue to honor and celebrate the victories of women,
encourage their success, and remain aware of the inequalities and dangers that they may face. In a world where
resiliency plays an integral role in our success and perseverance, let us build resilience by attaining meaningful
interpersonal relationships, practicing gratitude, learning from experiences, being proactive about problems,
remaining hopeful and optimistic about the future, and taking care of ourselves.

Written by:  Luana Scanlan, PRIME Consultant
     Sexual assault is the ‘illegal sexual contact that involves force upon a person without their consent or is inflicted upon a person who is incapable of giving consent or that places the assailant (abuser) in a position of trust or authority’ (Merriam-Webster, 2022).       In the U.S., 81% of women and 43% of men reported experiencing some form of sexual harassment and/or assault in their lifetimes (Keal, H. 2018).  Half of female victims were raped by an intimate partner; 41% by an acquaintance (Black, MC et al., 2011).  One of every three women were raped, or assaulted, between the ages of 11 and 17.  The incidence of violence against women in Pacific island countries is twice the global average, with up to 68% having reported experiencing physical or sexual violence by a partner or other in their lifetimes
     Sexual assault is too common in our society. Here in American Samoa, statistics on sexual assault and abuse are not reported publicly.  Our only measures are reports of incidents in the local news, and the Territorial Sex Offenders Registry.
The crime of sexual assault or sexual abuse is covered in five brief pages in the American Samoa Code under Title 46, ‘Criminal Justice’, Chapter 36. Visit American Samoa Alliance Against Domestic & Sexual Abuse to view a copy of the Code.
The Code defines eight ‘sexual offenses’ punishable in the Territorial court of law:

1. Child molesting is a class A felony and the only offense with a mandatory minimum prison sentence (10 years).
2. Rape is a class B felony.
3. Sodomy is a class B felony.
4. Sexual assault is a class C felony
5. Deviate sexual assault is a class C felony.
6. Sexual abuse in the first degree is a class D felony.
7. Indecent exposure is a class A misdemeanor.
8. Sexual abuse in the second degree is a class B misdemeanor.

All felony-level crimes are increased one level if the abuser inflicts ‘serious physical harm on any person or displays a deadly weapon in a threatening manner.’  One would assume that the acts of child molesting, rape, sodomy, sexual assault, and sexual abuse inflict, in and of themselves, ‘serious physical harm.’

Written by:  Jennifer F Tofaeono, Ex Director
​I believe now more than ever we need more people to be advocates. An advocate is simply a champion, a supporter, they help to inspire or promote change. They aid people who feel they aren’t heard, or do not have access to necessary information or services, and today we need more advocates.
With the increase in prices and the difficulty of families to make ends meet, we will continue to see an influx in domestic and sexual violence in American Samoa.  Statistics continue to display that stress, those that are related to socioeconomic stress connected to poverty, unemployment and inadequate social resources will increase domestic violence in a community. When you couple this with increased substance abuse (alcohol and drugs) the problem becomes exponential.  We are witness to this every day thru the Samoa News Stories.  The news is littered with reports of domestic disputes, and it does not seem that there is an easy fix.
For this reason, it is critical to know who you can turn to for help if you are a victim of domestic or sexual violence.  Public Safety Department, also known as the American Samoa Territorial Police, is the police law agency for American Samoa, and was created to protect the lives and property of American Samoa citizens.  Department of Human and Social Services helps to “improve the lives” of those in our community and offers support based on behavioral health, childcare, substance abuse, etc. We also have local organizations who are advocates, such as Catholic Social Services, American Samoa Legal Aid, and Back on Track, who’s primary role is to aid with those in need. 
When searching for an advocate make sure that you establish good relationships, as they have created strong partners, and understand the needs of victims.  An advocate do their work with patience and perseverance to help victims of domestic and sexual violence.  Victim advocates work to aid victims to ensure they are safe, and work towards resiliency for the victim.  You can find advocates in all different places, some can be found on campus, and in healthcare systems, as well as in law enforcement.  It’s important to ask for an advocate when you are seeking help.  

Written by:  Terry Tofaeono, PROVISION 
​
Domestic violence can cause trauma and stress that is very common in our islands of American Samoa. Because victims do not always report their traumatic experiences, domestic violence in our villages and homes is often ignored.

Abuse comes in various forms and affects people of different walks within our communities, and the violence can be passed down from generation to generation. Some Samoans are taught that children are not to be spoiled, so the saying, “Spare the rod and spoil the child,” can be taken past the boundaries of discipline and into the realm of physical abuse. This physical abuse may affect its victims for the rest of their lives.

Sexual abuse is another form of domestic violence that is polluting our homes and families. The majority of sexual abuse cases in American Samoa are perpetrated by relatives of the victims, and  when the victim reports the crime to their family, too many times the victim is silenced by the people who should be protecting them. This also brings on trauma that affects the victims all of their lives.

There are many other forms of domestic violence, but just these two types (physical and sexual abuse), have been running rampant in our communities for far too long, and victims are experiencing physical and mental health symptoms as a result.

Too many young people on our islands suffer from depression, bitterness and resentment, anger leading to fits of rage, substance abuse and alcoholism, and suicidal thoughts. Some of our young men are able to escape the abuse by going to college and playing football. Other young people (male and female) are able to get away by joining the military. However, the effects of the trauma typically follow where ever the victim goes.

Post-traumatic stress disorder, or PTSD, is an outcome of domestic violence that is not considered as much as it should be. Our children who go off island to play football or join the military, come home after years of service suffering from PTSD. I believe that they are already suffering from PTSD before they leave the islands and when they return, the trauma they experience playing football or serving in the military just adds to, or compounds, the issue.

Symptoms of PTSD are not always easy to spot, but an article in Beaufort Memorial (bmhsc.org/blog/the-connection-between-domestic-violence-and-ptsd) points out three overarching categories of PTSD as well as some effects:

1. Avoidance: Avoiding reminders of “triggers” of the traumatic even, such as people, places, thoughts or events.
2. Arousal and reactivity: Sudden inexplicable anger, outbursts, difficulty being reached emotionally, feeling numb, trouble sleeping and startling easily.
3. Reliving the event: Being confronted by the emotional trauma of the event suddenly and without an obvious reason, resulting in emotional outbursts, chills, heart palpitations, extreme anxiety and other symptoms.

“Left untreated, PTSD can cause long-term mental health effects, including anger management issues, severe depression and intense loneliness. Additionally, untreated PTSD can increase the likelihood of developing several life-threatening conditions including Type 2 diabetes, heart disease, high blood pressure and substance abuse disorders.”

If you, or someone you know, is suffering from PTSD as a result of domestic violence, contact The American Samoa Alliance against Domestic and Sexual Violence at 684-699-0272 for more information. You can also reach them by e-mail at asadsv@gmail.com or at their website, asalliance.co.

​Written by:  Jennifer F Tofaeono, Executive Director
The American Samoa Alliance against Domestic & Sexual Violence, “aka Alliance” is the recognized dual coalition in the United States for American Samoa. The common shared values of the US coalitions are to give voice on behalf of the victims, support the work of local members, hold societal systems accountable for the responses to victims, and promote the work to prevent violence.
 Every day our Samoa News newspaper, and on social media we are faced with the serious public concern about domestic and sexual violence.  A Samoa News article stated “Domestic violence cases becoming common incidents—“in 2021, and other articles showing the prevalence of men beating their wives and families members are found every day.
Many times I am posed with the same question, “How can we get the violence to stop?” It’s not an question easily answered.  Every year the Alliance continues to “talk stories” within our community about violence, which helps us to create manuscripts to be used by the community to combat domestic and sexual violence.  Our monthly newsletters expand our reach as we continue to grow in subscriptions.  We work with our local partners to support the work they do that center around domestic and sexual violence, with the purpose to healing communities. The Alliance recognizes the unique needs of our communities, focusing on the Fa’aSamoa and the opportunities provided to improve the work we do, but none of this is done alone. 
It takes families learning about healthy responses and communication.  We experience high stress, particularly today.  The cost of living is exorbitant, as we see the increased cost of fuel, food, power, and water.  We struggle to manage our daily finances, while trying to care for loved ones who are more inclined to have health issues (i.e. diabetes, high blood pressure, dementia, alcohol and anger issues, etc).  Unfortunately, this new pace of intensity of modern life—where information is quickly available, but answers are harder to find, is not likely to change.  Now more than ever, it is important for our community to learn more about resiliency.  When we chose resilient behavior responses, we are better equipped to deal with the difficulties placed in our pathway.  It is a tool that will help us to “bounce back” versus using our fists and words to harm those in our circle. 
The good news is you can learn these traits and develop ways to better cope with today’s pressures.  Every month the Alliance provides Resilience tips.  Follow us here and learn more. 

Reported by Luana Scanlan 
During a pandemic, service providers can redirect social services and psychosocial support through online, phone, social distanced mechanisms. Several tools for communicating safety and reducing fear during pandemics were piloted prior to the COVID-19 outbreak.  Digital interventions have been confirmed to promote and enable safety behaviors (Decker, et al., 2020).  Virtual interventions have been successfully tested to address gendered burdens and their impact specifically on women (Viveiros, et al., 2020). 
A few surveys indicate that victims prefer guided online support and found web-based interventions ‘supportive and a motivation for action’ (Hegarty, et al., 2019, Jewkes, et al., 2020, Koziol-McLain, et al., 2018). 
The following web-based applications can help victims establish safety:              https://www.myplanapp.org/
myPlan – the app content, interface and implementation can be adapted for use in American Samoa.  A study in Kenya demonstrated its high feasibility, and the acceptability of community-partnered technology-based safety planning interventions like this (Decker, et al, 2020).  MyPlan has a ‘My Safety’ risk assessment section that converts responses to validated levels of exposure to danger. The ‘My Priorities’ section is an interactive visual aid to set priorities for safety – gauging importance between priorities such as privacy, severity of violence, wellbeing of children, social support etc. and emphasizes importance of safety and inclusiveness (Glass, et al., 2015, Decker, et al., 2020). 
iCan Plan 4 Safety – is an online safety and health intervention proven effective in a Canadian study (Ford-Gilboe, et al., 2020). This is an example of a web-based tool that can be created for American Samoa.
https://icanplan4safety.ca/
 
Safer & Stronger Program – is a set of two web-based tools (male and female) for abuse awareness, support and safety planning using videos featuring survivors sharing their experiences. https://saferstronger.research.pdx.edu/solution/safer-stronger/
Where resources are limited, such as in American Samoa where many do not have safe, consistent access to internet, a safe system of alert using low/no tech is a critical need to provide victims with little/no resources entry points to alert advocates of their needs. 
Solutions include adapting existing safe spaces for women into ‘phone booth stations’ accommodating limited seating/gathering guidelines for COVID, ‘no-dial or offline chat’ phone options, service integration in high traffic areas frequented by women like grocery stores, pharmacies, markets; alert chains using objects or code words to signal for help.  To be effective the alert systems should not be widely known beyond survivors at risk and victims. Under the guise of Pandemic messaging, the information can be disseminated to the target audience however there must be always a clear referral pathway to safety.

By: Kathy Fitisone, Alliance Staff
Ms. Marci has just completed her 5th year as a teacher at Tafuna High School.  She teaches English and College Prep for Seniors and Creative Writing as an elective.  Her educational background is in Women’s & Gender Studies and Curriculum & Instruction.  She is also the founder and advisor of Tafuna High School’s Brown Sisters Club.  The BSC was created to inspire, educate, and empower our girls to be leaders within our schools and communities through service to others.
This year was the second school year where the BSC spearheaded the “Girl’s Pantry”, a designated area that makes menstrual products available to the school’s female population and hygiene and grooming products available to all students.  The purchase of the necessary items was made available through donations of family and friends, and an online envelope fundraiser.  According to Ms. Marci, while the initial goal of the Girl’s Pantry was to decrease absenteeism of the female population by having these products readily available, free of charge, to students in need; there have been other goals as well: “An increase in the confidence of our female students, and the positive, constructive dialogues that have taken place, especially by our male students, in regards to menstruation being a natural, biological process.”
Through a partnership with the Alliance, the BSC was able to continue to be of service to the students even though the island has been on lockdown since February due to COVID-19.  According to Ms. Marci, “I initially approached the Alliance last October, wanting to partner on the Girl’s Pantry and educational outreaches on teen domestic violence and dating violence.  Given the busy schedules of both teaching and Alliance work, we were not able to re-connect until early February and then we were hit with COVID-19.  So once, again it looked like we would have to put our project on the back burner, but we came up with the idea of using the items that were graciously provided by the Alliance and other donors to create PowHer Packs for our students to stop by the school and pick up if needed.”  Through the PowHer Pack Project 90 – 100 girls were assisted during the COVID restrictions.
According to one female student, “These PowHer Packs are necessary for the girls.  The items are important and I wish girls from other schools had these resources too.  The Pantry has saved me multiple times when I had my period or when I needed hygiene products.  I’m thankful that we have this on campus.  I don’t have to worry about having to go home if I suddenly get my period.”
A male student offered, “I always see the girls use the Pantry, and I’m glad we can use the deodorant and other stuff too.”
Lastly, from Ms. Marci herself, “The Pantry has been such an important resource for the students on campus, especially our girls, and the PowHer Pack have been a positive reinforcement during these long, often lonely challenging times of COVID-19 that we are all still here for each other.  We have changed the conversation about hygiene and periods on campus.  It used to be a taboo topic and something that most girls would be embarrassed about.  To use a powerful phrase coined by the Alliance, it’s totally different now, ‘we have reformed the norm’, if you will.”

Tusia:  Judy Mata’utia
 
O tagata matutua i nei ona po ua sili atu ona vaaia tele i mea fai, sili atu le malolosi ma sili atu le tuto’atasi nai lo se isi lava taimi muamua.  Ua umi ona soifua ma ua sili atu le soifua maloloina fo’i.  Ae a’o tuputupu a’e le faitau aofa’i o tagata matutua, e faapea fo’i le faafitauli natia o le sauaina o tagata matutua, faaaogaina ma le tu’ulafoa’i.
O lo’o matua lamatia lava le tulaga lelei o le olaga o tagata matutua o lo’o a’afia i sauaga,  ona e masani ona latou o’o i le tulaga faaletonu o le gaioi, o mea tau tupe, ma faatupulaia ai le ola faalagolago i isi tagata, faaletonu le soifua maloloina, lagonaina le leai o se fesoasoani aemaise foi le tu’ulafoa’i ma le faateleina fo’i o mafatiaga faale-mafaufau.  I nisi o suesuega e taua ai o tagata matutua ua sauaina e tele ona maliliu muamua nai lo i latou e le’o sauaina, tusa lava pe leai ni ma’i masani na iai pe lamatia ai fo’i le soifua, ma e le tasi se ituaiga sauaga e sauaina ai tagata matutua. 
Ae o le a la le uiga o le faatamala ma le tu’ulafoa’iina o tagata matutua?  O ia faiga e aofia ai faiga le talafeagai aemaise lava i le tausiga o tagata matutua, po’o le le mafai e le o lo’o avea ma ona matafaioi le tausiga o tagata matutua, ona faataunuuina manaoga o tagata matutua, pei o le musu po’o le le mana’o e avatu se meaai, vai, faia lelei laei, faanofo i se nofoaga lelei, faataele ma tumama, tausia inumaga o fualaau o lo’o faatonuina mai e le foma’i, malu puipuia ma saogalemu, ma nisi lava tulaga taua e manaomia e le tagata matua, lea ua malilie ai e faataunuuina e le e tausia tagata matutua.   O le tu’ulafoa’i fo’i e mafai ona tula’i mai pe a le lelei ona puipuia le tagata matua mai tulaga e ono manu’a ai, pe lamatia ai lona soifua ma o’o atu ai i ni manuaga ogaoga pe matuia.  I tulaga faapea, e le mafai ai ona taua o se faalavelave faafuase’i, ae o se mea ua tupu e mafua mai ona o le faatamala po o le leai o se manatu tele i le soifua manuia o le tagata matua.  O le tuulafoa’i ma le faatamala e ogaoga ma matuia nei faiga e pei lava o nisi ituaiga sauaga. 
O tagata Samoa o ni tagata e olaola faatasi, e maua ai le soifua faalauaitele, o le matafaioi a le isi le vaaia o le isi, ma tatou te tauave faatasi lea matafaioi, o tatou aiga, manuia lautele o le nuu ma afioaga faapea ma le atunuu.  E le o tele se talanoa e faatatau i tagata matutua i totonu o tatou nuu ma afioaga faapea fo’i ma o tatou tagata, aemaise o le tatou aganuu.  Le aganuu lava lea e tasi lea e faapea o tagata matutua o penina tautele ma oa, ma o le tausiga o latou o le auala lea o tatou manuia.  I le tumutumuga o le tatou faaSamoa e laualuga ai le faaaloalo, mai lava le tatou laiti, tatou te tuputupu ifo ua tatou iloa le taua o le faaaloalo i so’o se tagata e matua atu ia tatou, aemaise o tatou matua lea o lo’o tausia ma a’oa’oina i tatou, aemaise o le anoanoa’i o le latou faitaulaga mo i latou.  O le faaaloalo foi lea e auala ma feso’ota’i i ai le tautua.  I le tele o tatou tagata Samoa ma o tatou aiga, e i ai le faavae lea e tautuaina e fanau o latou matua, i le olaga atoa, ma e fou nei lava, e le’i faapea i le tuana’i, le ave o tatou matua e tausi e nisi tagata i nofoaga e tausia ai tagata matutua.  I tu ma aga a Samoa, e tausi toatele e le aiga lautele le tagata matua e aunoa ma se fesoasoani mai fafo atu o le aiga, ma e tausi lava i lima o tagata o aiga o latou matua.  Peita’i o na faiga atonu ua sui i nei ona po aemaise lava i totonu o tatou aiga.  Atonu o nei faiga masani ua faafaigata ona galulue nisi i galuega, malaga i atunu’u i fafo mo a’oa’oga, ma tausia matua i le taimi e tasi.  O nisi o matua ua nonofo lava mo le toega o le latou soifua ma se tasi o latou alo e tausia i latou, ma e masani ona faia e se teine matua o le fanau, ae fesoasoani uma isi o le fanau i tulaga tau seleni mo le tausiga o latou matua.  O le talitonu faapea afai e avea oe ma se tagata alofa ma e te tausia lelei ou matua, a avea fo’i oe ma matua, ma ulu o lou aiga, e faamanuiaina foi oe i le tautua a lau fanau.  I nisi o suesuega o le tausia o aiga o latou lava matua, o se faiga sili lea mo tagata Pasefika, peita’i e iai fo’i ona lu’itau.  O lea e tele ona sauaina tagata matutua e latou lava fanau po’o nisi foi i totonu o le aiga, e faigata fo’i la ona o’o atu se lavea’i mo nei matua pe afai o lo’o tausia i totonu o aiga, ma le mafai ona o’o atu tausiga po’o auaunaga mai fafo atu o le aiga lava ia, ma faaauau ai lava le sauaina o matua.  Saunoa le susuga i le faifeau ia Rev. Dr. Smith mai Niu Sila i se tasi o faatalanoaga na ia faapea ai, ‘o lo’o malolosi pea so’otaga i aiga Pasefika, ae o nisi o taimi, o so’otaga malolosi nei e mautinoa ai o lo’o tausia lelei tagata matutua, ua malepelepe ma talepeina, o lona uiga atonu e manaomia fo’i le tausia ese o tagata matutua mai aiga.’ 
I totonu o aiga Samoa o le matafaioi a tagata matutua le tuuina atu, a’oa’o atu, faasoa atu, ma faailoa atu le aganuu i le isi augatupulaga o lo’o fai mai.  O tu ma aga faale-aganuu, o talitonuga, ma faiga e pei o le ava fatafata, le mamana o mafutaga faale-tagata, felagolagoma’i ma lagolagoina o aiga, so’otaga i laufanua ma eleele, le faasinomaga e faavae i le faale-agaga, ma tala faasolopito, e a’oa’oina uma mai i a’ao o tagata matutua.  I Samoa ma isi atunu’u o le Pasefika, e le so’ona tautala se tagata.  E tatau ona tatou faalogo ma tu’u atu muamua le avanoa mo isi e saunoa muamua ai.  O se isi lea tulaga e tatau ona faia i le tausiga o tagata matutua, e so’o se tagata o lo’o ia faia le tiute o le tausiga po’o le vaavaaia o tagata matutua.  Ia tumau pea le faatauaina o latou manatu ma mafaufauga.  E tatau ona tatou faaalia le taua o nei tulaga, aemaise o le faaaogaina. 
 O le faatumauina o le soifua manuia o matua e taua tele lea i le itu o le faamautinoaina o le soifua manuia o latou aiga, nuu ma afioaga, aemaise i auga tupulaga uma.  O le mea moni lava latou, e le faigata ona faapupulaina.  A manuia matua, e manuia uma fo’i mea faia i totonu o se aiga, e vaaia fo’i le tula’i mai o aiga malolosi, o aiga e nuti mea faatasi.  E faapea fo’i lona itu faafeagai, a faaletonu matua, le tausiga o matua, e faaletonu uma atu ai lava ma mea fai o lena aiga.  So’o se tagata matua lava o lo’o sauaina i totonu o lona aiga, e le’o atoatoa fo’i se malosi o lena aiga, e leai fo’i se galulue faatasi i le tausiga o le matua.  A manuia tagata matutua o se nu’u, e manuia uma fo’i le nu’u.  A manuia o tatou matua, e sologa lelei uma fo’i mea uma i totonu o aiga.  E tatau ona amata mai totonu o tatou aiga le taofia o le sauaina o tagata matutua. 

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.
 

• Empower youth with sexual and reproductive health information and services.

Ensuring adolescent health requires equipping youth with the sexual and reproductive health information and services that they and their families need to make healthy decisions.  While the birth rate has dropped teen pregnancies still remain high among youth in foster care and homeless setting.  Nearly 50% of the 20 million STDs/STIs are attributed to the 15-24 year old age group.
 

• Support adolescent mental health and well-being.

Mental health is vital part of overall health!  Young people face a myriad of negative factors such as discrimination, violence, and social and economic inequality that affect their mental health and well-being.  Technology advances have led to an increase in anxiety and depression for many teens,  COVID-19 has compounded these issues with disruption to routines and learning.  Promoting and supporting mental health can help strengthen their resilience.
 

• Encourage physical health and healthy decision-making.

Encourage and assist with the formation of positive habits.  Allow them to take on more responsibility about their physical health including healthy food choices. Support teens with education and skills training on how to navigate the healthcare system.  These positive traits will help mold health behaviors into adulthood.
 

• Sustain equitable, accessible, youth-friendly services.

Healthcare providers should offer welcoming, youth-friendly care and create environments that maintain respect and confidentiality but encourage the involvement of parents and caregivers.
 
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)

​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.

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.   
 

•  https://cdn.who.int/media/docs/default-source/ncds/ncd-surveillance/american_samoa_steps_hybrid_2017-2018-final-report.pdf?sfvrsn=2d828855_1&download=tru
•  Info@MentalHealthRecovery.com- www.WRAPandRecoveryBooks.com

written by:  Judy Matautia, Training Coordinator
‘Ae o a au mea na fai i o, ua mafua ai ….’, ‘ia se’i vaai i ou lavalava na fai, leitioa….’, ‘Ia ua leva le afiafi, sa le tatau ona e i ai i se taimi faapena…’, o faaupuga masani nei ua tele ona tatou tu’ua’i fuaina ai i latou ua sauaina, ma ua pei o le mea fua i a’i tatou le talafo o nei faamatalaga.  O se tulaga matuia tele ma e le tatau ona faia, ma e le fesoasoani foi i ai latou ua a’afia i sauaga.  O le tu’ua’i fuaina oi latou nei, faatusa o lea ua tatou toe faapea atu oi latou e mafua uma ai nei faiga faasolitulafono, lea e toe faataunu’uina ia’i latou lava ia.  E le gata la ina sese o nei faiga, ae e taofia ai foi le toatele o i latou ua sauaina mai le faasoa mai i tulaga o le sauaina oi latou, aemaise ai fo’i, o le a’apa mai mo se fesoasoani. 
 
AISEA!  Aisea tatou te tu’ua’i fuaina ai latou ua sauaina?  Atonu o se isi o mafua’aga o le taumafai o le tagata e faamafanafanaina o ia lava ia e ala lea i le taumamao po o le tutu mamao mai e ua sauaina ma le mea ua tupu, po’o le faapea ua mafua le faafitauli lenei ona ua faia e latou nei ua sauaina ni tulaga nei, ae se manu e le tupu lava se mea faapea ia te ia.  O se iai mafua’aga atonu ia aua nei iai se matafaioi e ono feagai ai ma le ua sauaina, po’o le tu’uai’a le ua sauaina, ma tatou te le tau faamafanafana pe fesoasoani fua i ai.  O le toatele o tatou, e le masani ma e le iloa ona feagai ma ni tulaga faapea, ma o se auala faigofie lea tatou te alo i ai.  O se isi mafua’aga e mafua ai le tu’ua’i fuaina o latou ua sauaina ona o tatou talitonuga ma faavae sese ua tatou ta mau ma masani ai, pei na’o tagata leaga e tutupu ai mea leaga, afai e tupu mai se mea leaga i se tagata o lona uiga o ia o se tagata leaga, ona e leai ni mea leaga e tutupu i tagata amiotonu.  O le faailoga lanu, o ni vaivaiga o se tagata, po o nisi tulaga e eseese ai tagata e mafai ona avea ma tulaga e tu’uaina ai i latou ua sauaina, ae galo atoa ai le solitulafono lea na faatinoina e le tagata solitulafono, ae tu’ua’i atoa mea uma i le e le’i solia le tulafono. 
 
FAATUPULAIAINA!  O nisi o tulaga o lo’o faatupulaia ai le tu’ua’i fuaina o i latou ua sauaina e aofia ai tausuaga i faiga faamalosi, faatupu o tala po’o tala fatu i sauaga ma faiga faamalosi, faailoga eseese o itupa, o tatou talitonuga eseese, o tatou tu ma aga masani, o le tatou faavae aemaise o mea ua a’oa’oina ai tatou a’o tatou tuputupu a’e, o le faalumaina o tamaita’i faita’aga po’o le faiamio, ma nisi faiga se tele o lo’o tatou faia.  O le tatou faapea ifo o le mea lava lea na mana’o i ai, ona o le amio, faiga o laei, ma le ituaga olaga o lo’o soifua ai se isi, o nei talitonuga, po o tala fatu, po o faiga sese, o tulaga uma nei e faatupulaia ai sauaga faafeusuaiga.  O nei foi faiga e faamalosia ai le talitonuga a nisi e faapea, e le aia tutusa tagata uma.
 
FAATAITAIGA!  O nisi o faataitaiga o le tu’ua’i fuaina o i latou ua sauaina i sauaga faafeusuaiga e tele ona faapea, sa le tatau ona faia la ituaiga lavalava, sa tatau lava ona matua’i faaeteete, sa le tatau ona inu ma onâ, sa tatau na taumafai malosi e tete’e atu, o le mea lava na nofo ma fai, o le mea lava na mana’o i ai, ae aisea e le alu ese ai.  E tele foi nisi faaupuga o lo’o fai ma o tatou masani le lafo i le tula’i mai o tulaga faapea, ma e tele ona tatou leiloa o lo’o tatou tu’ua’ia i latou nei i o tatou faaupuga ma faamatalaga. 
FAIGA MASANI!  O nisi nei o faiga masani e sasao fa’aafi ai le tu’ua’i fuaina o isi, o le faapea lea ua alaga tatau ona tu’ua’i fuaina.  I le fia malosi e mafai ona faapea ai nisi e mafua ona e maaleale le loto o le tagata ua sauaina, sa tatau e le ua sauaina ona toe tali atu i le tagata fia malosi, pe tatau foi ona ia alofia le tagata fia malosi.  O le fia malosi o se tulaga ogaoga e mafai ona faatoilaloina ai faalogona o le isi tagata, aemaise o lea toesea ai ona faalogona o le faatauaina o ia lava.  O le fia malosi e na’o ona faatupulaia ai ma puipuia ai uiga o le tagata lea e fia malosi, ae le faasa’oina ai ona uiga po’o faiga fia malosi.  E le tatau ona faamalosia se isi ina ia aua nei auai atu i le aoga, pe aua nei tafao ma uo ona o le mata’u i le fia malosi o se isi.  Ae tatau ona faasa’o ma faasala le e fiamalosi. 
O se isi faiga masani e mafua mai i le faapea ifo e matitiva.  E tu’ua’ia i latou e lima vaivai i le faapea ifo e tatau ona tu’u le paie ae su’e se galuega, po’o le faapea ifo ana tu’u le faia o fualaau faasaina ai po’o ua iai se seleni, a leo lena ua faapea o tagata matitiva e ola faamoemoe i le malo.  O le mea moni, o le to’atele o tagata e faalelava le faasoa, e galulue faasoloatoa ma e tele ona le agava’a i nisi o polokalame a le malo e pei o pepa o mea taumafa, ma tupe maua fua, ma e ui ina galulue i le tele o taimi e le lava lava le tupe maua mo pili ma isi mea fai e mo’omia e le aiga.  O nisi o taimi ma nofoaga, ona o le faailoga lanu e taofia ai le toatele o nisi mai le maua o ni avanoa faigaluega.  O le faaaogaina o fualaau faasaina ma le ava malosi o se tulaga matuia tele, ma i nisi o taimi e le mafai ona foia pe taofia le tagolima i nei mea e aunoa ma se togafitiga faalefoma’i, ma o nei togafitiga e taugata tele.  E ui na faalagolago le to’atele i polokalame a le malo lea e fesoasoani mo nisi o aiga, ae le faapea e faatapula’aina na’o aiga lima vaivai.  O tulaga faaletonu i nisi o galuega ua mafua ai i nisi tagata sa totogi lelei o latou galuega ona faamoemoe foi i polokalame ia a le malo, ma e leai se tu’uaina o i latou ia i tulaga ua iai. 
O sauaga faalotoifale o se faiga masani e tele ona tu’ua’ia ai i latou ua sauaina e ala lea i le fesili pe aisea e saga nofo umi ai lava ma le tagata saua, a le’o lena ua faapea e faatiga mafaufau ma mafua ai ona sauaina, po’o le tele fo’i o le faasuaava o le tagata saua.  Ia tatou malamalama, o tagata saua e tele na faitogafiti ma e tele na latou faafefeina i latou o lo’o latou sauaina ma fefe ai le ua sauaina e alu ese mai lea nofoaga ne’i atili sauaina ai o ia.  O sauaga o le filifiliga lea e faia e le tagata saua, ua ia filifili e fai.  E iai nisi auala e mafai ona fofo ai se mataupu pei o le talanoa ae le o le faao’olima, ae afai ua masani ma e mana’o le tagata saua e faatino sauaga, na te faia lava.  Pe tagofia le ava ma ua ona, e le’o se mafua’aga lea e sauaina ai se isi. 
O faiga faamalosi ma sauaga faafeusuaiga ua fai ma masani le tu’ua’ia faapea ua tele le faatosina i ona lavalava sa fai, ua tele le ava malosi ma ona, po’o le tele o le faifai amio po’o le tautalaititi, pe faapea foi sa tatau ona tautala ma faailoa mai.  E tofu tagata uma ma lona aia ma lona faitalia e na te faia ai so’o sona laei e aulelei ai, ma pe itiiti pe tele vaega o le tino e aliali mai i lea laei, e le’o se mafua’aga lea e faia ai ni sauaga i lea tagata.  O le inu ma le ova o le ona e le’o se solitulafono, ae o le faamalosi o se solitulafono matuia.  Po’o a lava mea na tutupu i se tagata i le taimi ua te’a po’o le tuana’i, e le’o se mafua’aga lea e faia ai ni faiga saua po’o ni faiga faamalosi i se tagata, ma o i latou ua a’afia i  sauaga faafeusuaiga, e tele na faapele, faafefe, tau faamata’u e le tagata saua ina ia aua nei pisa ma faailoa mai le mea ua tupu, aemaise lava pe afai na sauaina e se sui o lona lava aiga, se uo, po’o se tagata e iai se mafutaga va lalata ma le aiga o le ua sauaina. 
FAAIUGA!  O nisi faaiuga e ono tula’i mai ona o le tu’ua’i fuaina o e ua sauaina, e faatapula’aina ma faafaigata ai ona ripotia o sauaga e i latou ua sauaina.  A iloa e le ua sauaina ua tu’ua’i fuaina ia i le mea na tupu, o lea le toe iai ni lagona o le saogalemu ma e ono le mafai ona talanoa pe faasoa mai.  O le tu’ua’i fuaina o i latou ua sauaina e ono faamautinoa ma faasaoina ai faamatalaga a tagata saua ia e tele na fai faapea o le faapogai o mea uma o le tamaita’i lea, po’o le tagata lea ua ia sauaina, ma e le’o se sese po’o se matafaioi a le ua sauaina, le taumafai ina ia foia se faafitauli aemaise mo le e faia sauaga.  O le tatou auai i faiga ma uiga nei o le tu’ua’i fuaina o i latou ua sauaina, o le tatou faatagaina lea o le tagata saua e faia pea lana amio lea ma faiga faamalosi ma alofia ai le faasa’oina o ana gaioiga faasolitulafono o lo’o faia.    
A’AFIAGA!  A talitonu se tasi o lo’o tu’ua’i fuaina ia pea faailoa mai sauaga, atonu o le a le ripotia maia lea tulaga.  E mafai ona lagona ai le tu toatasi na’o ia o le ua sauaina, ona e tele ona le amanaiaina mataupu faapenei pe faatalanoaina faalaua’itele.  A iai se mea e le ripotia, e itiiti pe leai foi se avanoa e ono faia ai ni suiga. O se isi a’afiaga e ono tula’i mai, a le faasalaina tagata e faia sauaga e tusa ai ma aga soligatulafono, e faaauauina pea nei faiga saua.  A tupu loa tulaga faapea, o lea fai ma masani le saua aemaise o faiga faamalosi, ma o’o atu ai i se tulaga o lea fai ai mea ula pe ulagia fo’i.  A tu’ua’i fuaina se tagata ua sauaina, e le’o faamalosia le tagata saua e tu’u le saua, ma e avea lea ma mea e faaauau ai pea seia avea ma faiga masani. 
A’AFIAGA FAALUA!  O le faamalosi, e pau lea o le solitulafono e taumafai ai le ua sauaina i sauaga faafeusuaiga ina ia faamaonia lona mama.   O le tu’ua’i fuaina o le ua sauaina, e mafai ona a’afia ai i le tulaga o le a’afiaga faalua.  O le a’afiaga faalua o le toe tu’ua’i fuaina lea o le ua sauaina e latou ia e galulue mo le auaunaga po’o le fesoasoani fo’i ia’i latou ua sauaina.  O amioga nei e faaosofia ai lagona faanoanoa ma le mafatia o le ua sauaina, ao lea e toe faia lava e tagata nei o le latou matafaioi po’o le latou galuega le fesoasoani i tagata ua sauaina. 
 
TAOFIA!  E tele ni auala, peitai o nisi nei o auala e mafai ona tatou fesoasoani e taofia ai nei faiga o le tu’ua’i fuaina o i latou ua sauaina.  E mafai ona tatou lagolagoina i latou e ala i le tatou faamautinoa ma faailoa atu i e ua sauaina e le’o ia e sese, ma o sauaga o se filifiliga lea a le tagata saua, ma ua na’o ia e sese i taimi uma e faia ai sauaga.  Ia tatou iloa e sili atu ona malamalama le ua sauaina i le tulaga o lo’o tupu ia te ia, ae tatau ona tatou lagolagoina o ia.  Ia tatou faalogo lelei i tagata pea talanoa mai e faatatau i sauaga ma tatou ofoina atu se fesoasoani pe saili foi se fesoasoani mo i latou ma ia tatou taumafai tatou te faatasi ma le ua sauaina a’o feagai ai ma mafatiaga.  Ia alofia le tu’ua’i fuaina o i latou ua sauaina i faasalalauga eseese, ma taumafai ina ia suia o tatou upu ma faamatalaga, suia nei le fesili o le ‘aisea e saga nofo umi ai pea ma le tagata saua?’ i le ‘aisea e faasaua ai lea tagata’.  Ia suia tatou faamatalaga ma le tatou gagana. 
O se isi vaega tele e mafai ona tatou fesoasoani ai i le taofia o le tu’ua’i fuaina o i latou ua sauaina, o le tu’ua’ia lea o i latou o lo’o solitulafono e ala i le tatou faasa’o o faamatalaga pea tatou faalogo i ai, lea e tu’ua’i fuaina ai latou ua sauaina, ae le na’o le tu’u ai pea e faia nei faamatalaga sese.  Ia faamasani ona tatou tautatala e tete’e atu i faamatalaga e tu’ua’i fuaina ai se tagata ua sauaina.  Aua ne’i talitonuina faamatalaga a le tagata saua i le mafua’aga e ala ai ona faasaua, aua ne’i taumafai fo’i e tauamiotonuina ana taga, ae ia tu’ua’ia le faasaua i ana soligatulafono; aua nei tu’uina iai se avanoa e faia ai ni alofaga e tu’ua’ia ai le ua ia sauaina , pe tu’ua’i i le ava po’o fualaau faasaina, ia tu’ua’ia lava le faasaua ae leo le na te sauaina. 
I se aotelega o lenei mataupu o le tu’ua’i fuaina o i latou ua sauaina, e tulai mai i tulaga eseese ma atonu o se auala e faigofie mo nisi ua sauaina nisi, peita’i e le’o le tali sa’o ma le moni lea. E leai lava se taimi e sese ai pe tu’ua’ina ai le ua sauaina ma e le tatau foi ona faia pei se tagata solitulafono.  O le iai o le tatou malamalama ma le silafia i le tulaga lenei ma pe aisea ua ta’atele ai, aemaise o le a’afiaga o i latou ua sauaina, e mafai ai ona tatou puipuia ma taofia lea tulaga mai le faatupulaia aemaise o le faaauauina.  A sasa le tamaititi ona faapea lea o le matua, e mafua ona sasa ona o le faalogo gata ma fai se aoaiga, ae a faamalosi se tama’ita’i o lea se tala e fai e agatonuina ai lea faiga?  Ua lavea Foaga e lei fai misa, ua sauaina e aunoa ma se alaga tatau, ma e leai lava se alaga tatau!  Taofi loa sauaga faafeusuaiga, taofi le tu’ua’i fuaina oi latou ua sauaina.

Written by:  Jennifer F Tofaeono, Ex Director, Alliance
Sexual Assault Awareness Month (SAAM) 2022 the Alliance encourages our community to develop resilience skills as a response to traumatic experiences, like sexual assault.  The definition of resilience is the ability to recover quickly from complications, or complicated situations.  Sexual assault victims experiences are often traumatic and can cause years of pain.  This can have profound impact on how they engage with others.  It’s important that we remember assault on any level is emotionally charged, distressing and terrifying for victims and their families. Resilience is an important part to healing, and for some victims regaining control of their lives. 
When developing resiliency skills families can encourage each other to address life’s challenges in a positive manner.  By developing positive reactions to life stresses victims begin to become stronger.  It is important to use these skills daily, and not just during difficult situations.  All families can do with little bit of support, as it is necessary to maintain and improve the health and wellbeing of the family.  Focusing on eliminating periods of stress is why we need resilience. 
Resilience activities you can use: (1) Reframe your interpretations, remind yourself that you can choose to focus on the positive of every situation. Each morning leave yourself a reminder to remain positive.  To be positive use post it notes to write mantras such as “Keep looking up”, “Positivity wins!”, or “Do good and good will come to you”.  (2) Search for the positivity that surrounds us.  Rather than search for negative information about people, places, or things, look for good news stories to boost your spirit. Limit or eliminate your time on social media.  (3)  Do an act of kindness, and remember positivity exists, sometimes we need to find it.   (4) You must take care of yourself because it’s hard to be positive when you’re tired when you have nothing else to give.  You can take a walk, meditate, or spend time with a friend who makes you laugh.  Reading a good book, or watching a movie that makes you feel calm, or brings a smile to your soul are activities of resilience. 
The success of resiliency is all up to you, and the needs you identify.  You determine what resilience looks like.  Record what works best for you, and practice it, because practice makes perfect!  The journey to wellness and healing can be a long road but remember you do not have to do it alone.