​Written by:  Jennifer Tofaeono, Executive Director
                As we welcome the new year, I reflect at what was accomplished, to identify where I or my staff are headed.  During the process, I determine a “word” that will help me to stay focused over the new year.  I first read about this concept in a blog series and have embraced the process. I get excited when people share the steps to change. The blogger communicated the work as being introspective, sitting by a fire with trusted friends/family, and unpacking who you were that year, and where you want to go the next.  
Every year, I ponder what should I embrace more of in my life, and what should I let go?  What are the characteristics that I would like to have, or strengthen in the following year—always be positive.  My second step is to “visualize” what would give me strength, is it people that surround me, is it what I would like my days to be filled with, or how do you want to feel when you lay down at the end of the day.  You can begin to find your word first thing in the morning, or fill your room with beautiful scents that provide you peace.  I find playing music in the background can help me to become grounded and centered through the process.  The last thing I do is to create a list of words that just come to mind.  I sometimes use a thesaurus to help me decipher what I feel fits my thoughts at that time. This is where the hard part comes in, allow yourself to feel excited, nervous, and maybe uncomfortable about the words.  The words you list may seem daunting, or difficult, but remember change is a challenge.  Create a list of the words that pop into your head. Over the years I have chosen “fulfilled”, and “roar”.  Other’s that I have worked with chose “empathy”, “encouraged”, “embrace”, and the list continues.
The last step is crucial to the success of you carrying your word through the year.  Ask yourself, how committed or how interested are you in your word? If you chose “interested”, I would suggest you find another word that you are “committed” to making change.  You can choose more than one word if you like, but I would urge you to chose no more than three.  When you chose your word, you’ll discover that it will guide you through the year.  I chose a sentence and place it on the end of my email to remind myself of my word.  I post it on my wall in my office to ensure I see it visually every morning I head to work.  I place it in the front of my calendar and label every month with my word to ensure I see it while I am planning.  It is my hope that the word you chose will help you to bring intention, focus, clarity to your life, to allow you to live your best life. 
My word is “resolute” for 2023. 

Written by:  PROVISION  Image Courtesy of American Samoa Alliance against Domestic & Sexual Violence
Our community continues to see an increase in violence and abuse. There is a myriad of reasons for abuse, but some factors are intergenerational abuse, community, system-induced, historical, political, and immigration-related trauma.  Although alcohol and drugs are not the reason for abuse, they can increase the trauma to victims of abuse.  In our small community we have come across victims of violence, who share their stories as they seek assistance or asylum from their abusers.  Here are some tips on how you can help victims of violence who are seeking assistance.
#1 Listen to what they are saying.  Victims have shared when they are supported and validated, they are more likely to engage in discussions.  They will discuss they abuse they received from their partners, or loved ones, while seeking help and support.
#2 Victim blaming can create extremely painful experiences, for victims.  They will feel misunderstood and judged by others, which can be lonely.
#3 Victim’s lives are extremely intricate, and solutions are not easily found.  One Samoan lady visiting the Alliance said, “I don’t want to leave my husband, but I want him to stop abusing me.”  Another woman complained, “I want to leave my husband, but if I do, he will get my children because he has a good job and comes from a good family.  He told me this himself.” Remember working with victims will be challenging.
#4 Perpetrators of violence believe victims will resist.  I have heard family members say, “She will only listen to her husband, and will never leave.”  We know perpetrators understand and accept their victims will leave them—that’s why men will try to stop resistance by taking money, bankcards, and car keys.  Some men will take the victims cell phone and try other methods to keep their victims from calling for help.
#5 Perpetrators cover up their abusive behavior.  They will accuse the victim and change the way the outside world looks at them.  Offenders may blame the victim, and become charming to others, to ensure they do not face the outcomes of their actions.
When working with victims, it is important that advocates accept the violence in the victims’ lives. Pay close consideration the stories she/he share about the violence and abuse they have suffered. Always remember the perpetrator is always responsible.  Victims are not responsible for the reaction of their abusers.  Abusers can make the decision to leave a difficult situation—but the anger they feel against the victim, or the shame they feel the victim has created makes them respond in violence.  Lastly, recognize when the victim shares their story of resistance.  It can be something as simple as walking away or creating a safety plan. It may be subtle, but they must be rewarded for acts of bravery.  When we ask our victims for their story it is important, we hear their response to violence—and recognize the steps to healing. 

​

Tusia: Judy Mata'utia , Training Coordinator

O le faaiuga o lenei tausaga o galuega faatino faapea ma polokalame fai, e mafai ona avea foi ma taimi e toma tasi ai, toe tomanatunatu i galuega fai, mai I lenei tausaga atoa, aemaise o le faamanatuina o le mafai ona faataunuuina o nei galuega ma ni manuia foi na tula’i mai ai.  O le 2022 sa feagai ai Le Mau ma le tele o suiga i galuega faatino ona o le a’afia ai o le atunuu I le Koviti-19, faapea foi ma faafitauli eseese ua faatupulaia I totonu o tatou siosiomaga, o le si’i o le tau o le soifuaga, toatele ua le faigaluega, ma le tele o nisi faafitauli ua tula’i mai I tua mai o le faama’i.  Peita’i e ese ma le maufetu’una’i ma le sogasoga o tatou tagata, e fai o le feagai ai ma le koviti ae fai foi o le taumafai ina ia ta’ita’iina I tatou lava ia I faiga masani fou I tua mai o le faama’i.    
 
O otootoga  nei o nisi o galuega e ese mai I galuega ma faatalanoaga masani sa mafai ona faataunuuina; 

• Avanoa saogalemu:  Na mafai ona fausia ni avanoa saogalemu sa faatalanoa, faasoa, ma faailoa mai ai le mamalu o le atunuu o latou manatu ma mafaufauga e faatatau i sauaga ma faafitauli eseese I le tatou lotoifale.  O nei avanoa saogalemu sa mafai ona faataunuuina I nofoaga eseese ma luga o le upega tafailagi ma na tele se faasoa ma fesili sa mafai ona faatalanoaina mai sui eseese sa auai i nei faatalanoaga. 
• Faiga paaga:  Sa maua le avanoa faaauro e fai paaga ai ma ni tele o faalapotopotoga, tautua, ma auaunaga eseese.  Oi latou nei o lo’o latou tautuaina foi le atunuu e ala I auaunaga faapitoa, ma sa mafai ona galulue so’oso’o tauau ma fesoasoani le isi I le isi I le faamalosia o galuega ma polokalame fai mo vaega eseese o le teritori.  O lo o faaauauina pea nei faiga paaga mo nisi o galuega mo le tausaga fou.
• Siufofoga o le tupulaga talavou:  O le mataupu I sauaga I faiga uo a tupulaga talavou sa mafai ona auai mai nisi o sui o le atunuu latou te ta’ita’iina lea faatalanoaga mo aso e 2, ma faasoa ai I le faateleina o le malamalama I galuega a latou o lo’o galulue faatasi ma tupulaga Samoa, faapea ma le a’afiaga o tupulaga Samoa I le va tapuia.  I se isi koneferenisi sa ta’ita’iina e fanau sa galulue I le polokalame a Le Mau mo le vaitau mafanafana, sa faasoa mai ai sui I le fesoasoani o lo o manaomia e aiga e mafai ai ona feagai ma faiga masani fou, o le a’afiaga o faafafine I sauaga faalotoifale, taua o le soifua manuia ma le soifua maloloina faale-mafaufau mo tama’ita’i talavou ua avea ma tina, ma a’afiaga o talavou I nei aso I le faaaogaina o fualaau faasaina.  O le autu o nei faatalanoaga uma o le mafai ona fausia o avanoa mo se leo o le tupulaga talavou e faailoa ma faasoa mai ai I o latou manatu.
• Soifua maloloina faale-mafaufau:  E taua tele le tatou soifua maloloina faale-mafaufau, ma na mafai ona avea Le Mau ma se vaega tele o lea itu.  I nisi o faiga paaga sa mafai ona ta’ita’iina ai e nisi o I latou o lo’o galulue faakonekarate I Le Mau le faatalanoaga po’o le koneferenisi e faia I tausaga ta’itasi mo le soifua maloloina faale-mafaufau.  Sa mafai ona faasoa ai I le a’afiaga o uo ma aiga o I latou ua pule io latou soifua, o lamatiaga o le tupulaga talavou pe a leai ni punaoa e mafai ona fesoasoani mo I latou, o su’esu’ega ma saili’iliga e faatatau I le sogasoga o le tupulaga talavou I Amerika Samoa, ma nisi lava mataupu taua e faatatau I le soifua maloloina faale-mafaufau o le tupulaga talavou.  Sa toatele nisi o le fanau talavou na vaaia le tiotio ma le naunau e fia avea ma faufautua I le lumana’i e tautuaina I latou e feagai ma mafatiaga.
• Faamanatu mo fanau, aiga ma ekalesia:  Sa valaauliaina Le Mau e le matagaluega a aoga, ina ia ta’ita’iina ni faatalanoaga e faatatau I le fiamalosi.  O nei faatalanoaga sa mafai ona faamaopoopoina e faifeau mai nisi o alalafaga ma sa faia mo vaiaso e 5.  Sa auai le toatele o ekalesia, e amata mai lava I le fanau iti e oo atu I tagata matutua o aulotu.  E ui I le tele o manatu ma faasoa na mafai ona faaalia, peita’i o se tulaga pito sili ona vaaia mai nei faatalanoaga, o le mafai e le fanau ona tula’i mai e faasoa I luma o tagata matutua po o latou matua foi.  E I ai le talitonuga o nei faatalanoaga ma aoaoga ua na’o ni faamanatu ma toe fafagu le mafaufau o le tagata I mea ua na iloa, ma sa amatalia faatalanoaga I le faasoa ma faailoa mai e le aofia ia uiga ma foliga o le fiamalosi.  E moni lava le upu ‘e leai se mea e fou I lalo o le la’.
• Galuega faaatisi mo le soifua manuia:  O se talitonuga tele a Le Mau le faataua o le tatou soifua manuia I le tatou olaga faale-aso ma na mafai ona faatinoina ai nisi o vasega mo le faia o galuega faaatisi e fesoasoani ai I le mafai ona fausia ma faatumauina o le soifua manuia o le tagata.  I nei vasega faaatisi sa faata’ita’i ai le tusi ma le valiga o ata sa ta’ita’iina e le tama’ita’i faaatisi lauiloa I Amerika Samoa o Puatauofo Tofaeono.  O le isi vasega faaatisi sa mafai ona a’oa’oina ai e Tasiaeafe Hiner le mafai ona faaaogaina o musika e fesoasoani ai I le faaleleia atili o lou soifua manuia.  E tele nisi ituaiga galuega faaatisi e mafai ona faia e fafau ai le soifua manuia mo tagata taitasi, ma o le toatele o tatou tagata Samoa e I ai le latou tomai ma le taleni faaatisi. 
• Potopoto Samoa:   Se isi tulaga maoae o le taumafaiga a Le Mau I lenei tausaga, o le mafai ona faapotopotoina le tele o tagata Samoa I atunuu I fafo e faatasi mai mo se latou faasoa ma faailoa mai tulaga foi o galuega ma auaunaga o lo o latou tautuaina ai nisi foi o aiga ma tagatanuu o Samoa I atunuu o lo o latou aumau ai.  E lagona foi le mafanafana ona o lo o iai nisi o latou o lo o latou ofoina atu le latou tautua ma le fesoasoani mo tatou lava tagata aemaise o le feagai ai ma taimi faigata. 

 
Ou te manatuaina le tele o faalagona eseese e o’o mai pea mae’a ona faatinoina galuega ta’itasi, ma ou faai’uina I le faapea atu I le ‘soifua’.  E maua lagona o le tino vaivai ua maea se galuega, o lagona o le fiafia ina ua faai’uina ma le manuia se polokalame, o lagona o le faafetai I le mafai ona auai mai o nisi pe faafofoga ma maimoa mai foi I le leitio, TV, upega tafailagi ma nisi lava auala, o lagona o le faafetai mo I latou sa mafai ona galulue faatasi ina ia mama ai se avega, o lagona o le talitonuina o le aufaigaluega I le mafai ona faatino nei galuega, o lagona o le faamalosiau mai mo le faaauauina pea o nei galuega, o lagona o le le fiu gofie ona o lo o tulai mai pea le tele o faafitauli I o tatou lofoifale, o lagona o le le fefe ona o le lagolagoina e le faatonu sili ma le laulau fono a Le Mau o nei galuega fai, aemaise o le lagona matamuli ona o ai ea I matou ua outou manatu mai ai e ala I le tou faatagaina o matou I totonu o tou maota ma laoa e ui atu I ala leo eseese I luga o le leitio, o polokalame faatalanoa eseese I luga o le televise, faapena ma vaega eseese I luga o le upega tafailagi ua mafai ona outou silasila mai ai I le avatu o se feau.  O nei lagona uma e taua ma e tatau ona faamanatuina ona o le malosi ma le tautiga.  Afai foi ua iai se matou upu I lenei tausaga ua sala po ua pao papa I sa outou faafofoga, ia toe faafoi mai so matou leo vaivai, ae matou te matua atu pea iina.  O le talitonuga lava a lou Mau, ia pau se fatu, ola ma fua se fatu, ma le logo a Masefau ia lagona pea lona pao.  Ia manu teleina aso fiafia o lo o tatou alo atu iai ma saga faamanuiaina pea Amerika Samoa i se tausaga fou fiafia ma le saogalemu.  Soifua!
​

Written by:  Jennifer F Tofaeono, Executive Director
It has been said, domestic violence is happening “within families so it’s NOT a major problem for (American) Samoa as a community, just a problem within the family unit” (Alliance, 2017).  I have come to realize the family unit is the community.  As Samoan’s we are interconnected with our villages, churches, matai systems, family is what supports the “Fa’aSamoa”. 
  I decided to compile a list of the top 10 things I’ve discovered over the past year.  Some of the lessons are repetitive—lessons I’ve come to know from years past and seem more relevant this past year.  These lessons have developed how I have led our team and pertain to life altogether. 
Jennifer’s Top 10 List of things Learned in 2022….

1. We need to teach the community more about what causes violence.  Victims must realize the abuse was not their fault, no matter what you did or didn’t do to stop or prevent it.   
2. Violence, whether it be domestic or sexual violence, impacts our psychological and emotional well-being. 
3. We need better ways to respond to unhealthy behavior or decisions. We can be taught better ways to communicate.  When we cannot communicate make rules on how you will react (i.e. leave the room, come back in 10 minutes, discover words that you can make part of your vocabulary that are positive, etc).
4. We need to build our own resilience to answer life’s challenges, particularly when the only solution you know is violence.
5. Strengthen your team- however you define them.  Your team can be your family members, your co-workers, or your church.  I am surrounded by some great individuals who have become my teachers, my greatest support system, every day I am grateful for my Alliance team, and my  family.
6. Empower and encourage your team, recognize the work they do and tell them the job is well done.  Our Training Coordinator, Judy Matautia said it best, “While we continue to move with the work, we continue to meet amazing and awesome people who serve our community. I am grateful for the opportunity to ‘tautua’ our community”.  
7. Prioritize.  We want to do it all. We want to see healing. We want to see knowledge.  We want to see growth.  We want to see change.  It takes many hands to make this work but remember not everyone is always on the same page.  Focus on what you can do together to get closer to the long-term goals.
8. LEARN!!!  We live in a time where information is readily available.  We can talk to others and share our stories to discover with each other.  When we understand more, we can begin to be part of the change. Visit our website at as alliance.co to access our training webinars, our articles, and public service announcements. 
9. Become an active participant to end violence. Talk to your family about what violence looks like, and the damage to the family.  Introducing behavior that is acceptable when discipling or going through arguments.  Our community needs to be taught more about deescalating techniques.
10. Be the Change you Want to See in the World- Mahatna Gahndhi. Research other ways to respond that include kindness, healing, restorative measures to strengthen families, and not tear them down. 

 This has been a remarkably full year, filled with great achievements, strengthened partnerships, and I have also witnessed grave loss.  Throughout this year I have discovered so much more about the work we do, and the community I live in.
As 2022 comes to an end the Alliance would like to say “fa’afafetai telel lava” to our partners who continue to stand with us in the fight to change the lens in which our families, our husbands, fathers, wives, mothers, and children respond to violence.  Looking forward to learning and working with you in 2023!

Written by Tina Tofaeono
Holidays can be a stressful time of year and may also stir up emotions for so many people.  Some have happy memories of their childhood, while others struggle with pain or sadness during this time of year.  The holiday season can be difficult for so many reasons.  It could be difficult childhood memories, being separated from your family, the loss of a loved one or an ended relationship or possibly you have been or are a victim of domestic violence.  These can all trigger anxiety and depression, but if you add that with the holidays, it can be a very difficult time.  
 
Domestic violence and depression have been closely linked and women who have experienced domestic violence are diagnosed with depression later in life.  Domestic violence can affect you psychologically, causing post-traumatic stress disorder (PTSD), depression, anxiety, substance abuse or suicidal thoughts.  One study shows that the likelihood of abused women experiencing PTSD is seven times higher than those who have not been abused.  Being in an abusive relationship is impactful to a woman's overall emotional and mental health.   
 
So, what can you do?  During this holiday season, it’s important to acknowledge your feelings and reach out to someone who can help you through this difficult time.  Talk to a friend, a colleague, a Pastor, or your doctor if you are feeling sad for long periods of time.  If you're having feelings of sadness, accompanied with suicidal thoughts, do one of the following  immediately:  Call 911, go immediately to the LBJ hospital emergency room or call the National Suicide Prevention Lifeline at 800-273-TALK (800-273-8255).  
 
You can improve your mood by practicing self care during the holidays.  Eat a healthy diet, maintain a regular sleep pattern and exercise.  According to Primary Care Companion to Journal of Clinical Psychiatry, as little as 30-minutes of cardiovascular exercise can provide an immediate mood boost, similar to the effects of an antidepressant medication.  Look into joining a support group where you can talk to people with similar experiences to yours.   Contact the Alliance at 684-699-0272 to get more information and remember, “You are not alone.”
 
https://www.stepupformentalhealth.org/how-domestic-violence-impacts-womens-mental-health/?fbclid=IwAR3RAemfPj6kzb0ggstOKO7x_rS3lfXel9bJdkyzPXQmeVlKJopgVEWq7lE

By: Karallyn Fitisone
As previously expressed in the initial Rural Newsletter Article, the American Samoa
Alliance Against Domestic and Sexual Violence (Alliance) has always prioritized the need to
understand the experience of violence amongst our people in an effort to combat, mitigate,
decrease, or prevent instances of violence. Some key factors to reiterate in this article is that this
project is made possible through a Rural Grant that was granted by the Office of Violence
Against Women (OVW) through the United States Department of Justice. In this project, we are
focused on the fa’afafine population of American Samoa. Some major goals of the project
include investigating or gathering information on fa’afafine experiences of violence and their
help seeking behaviors. We are trying to understand where it is that fa’afafine are going to for
help for instances of violence. Simultaneously, we also seek to understand our service providers
experiences of service provision to fa’afafine. Asking questions about their experiences, training,
thoughts on fa’afafine experiencing violence, their thoughts on the community addressing the
needs of fa’afafine and ways to address the needs of fa’afafine especially from their respective
professions.
Be sure to check out the previous newsletter for more context, issues being addressed, and

intended outcomes of the project:

http://www.asalliance.co/tusitala---monthly-articles/empowering-vulnerable-population-faafafine
-in-american-samoa-thru-office-of-violence-against-women-ovw-rural-program
Updates:
For data gathering, the project has 2 main portions: the first was primarily with fa’afafine
via surveys, focus group discussions, and interviews. This first portion of the project has been
completed and we are actively working on the second portion of the project which assesses our
service providers via surveys, interviews, and discussions. We have successfully collected
information from various sectors of the community: social/ healthcare /legal /political /education
services regarding their service provision to fa’afafine. We are very grateful for the support from
our community in being a part of the project and providing their time and insights.
Some exciting new additions to our project:
Falalalaga Podcast: The Samoan term “Falalalaga'' translates into mat weaving, or in our case
the podcast is our mat while our stories, experiences, and opinions are the strands being woven to
produce that mat. This activity, often accompanied by storytelling, is used to symbolize
fellowship, respect, and reciprocity and is quite common throughout Pasefika.
Be sure to check out our podcast on Anchor, Spotify. Your hosts are Executive Director: Ms.
Jennifer Tofaeono, Ms. Uni Tanielu, and Ms. Karallyn Fitisone. The aim of the podcast is to
provide a safe space or platform to discuss important topics related to the Rural project and

beyond. Our goal is to produce 2 episodes a month with varied content and topics. We hope that
this podcast stimulates positivity, encouragement, compassion, and inclusivity amongst listeners.
As well as offers listeners the opportunity to reflect on their thoughts and experiences of topics
that are discussed, and maybe challenge or question some maladaptive or harmful beliefs.
Other Media Coverage: Be sure to look out for the PSAs for updates and or information
regarding the Rural project. The initial PSA is aimed to give a brief glimpse as to what the
project is all about and serves as an additional source of resources since resources are listed
throughout the PSA if the audience wishes to read more about the information included. The
second PSA is to update the public on the progress of the project. This PSA will discuss all the
aforementioned additions as well as discuss the second portion of the project. These will be
posted on the Alliance website as well as on the Alliance social media platforms.
What To Look Forward To: In the next few months of the New Year, the Alliance hopes to
continue developing more awareness of violence experienced by our fa’afafine population as
well as find ways to promote collaboration of service providers and service users such as
fa’afafine. Training Curriculum/Outreach plans are currently being developed, and more details
on these can be provided as more information becomes available. However, it should be noted
that these plans will prioritize the creation of safe spaces, empathy, and understanding
experiences of both fa’afafine and service providers working with them.
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! Happy Holidays!

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.

​Written by:  Karallyn Fitisone
Fa’afafine are Samoa’s third gender and a largely misunderstood community (Barrett J., 2019). Western constructs and social norms have made it difficult for indigenous identities to exist without comparison. Although Fa’afafine do not identify with these western ideas of gender and sexual orientation, the shared western terminology has allowed for outsiders to understand what it means to be a Fa’afafine. They consider themselves non-binary, and non-cisgender. They are often used interchangeably with transgender terminology, but they are not necessarily the same. Fa’afafine were assigned male at birth but over time adopted feminine qualities. They hold a combination of masculine and feminine qualities but ultimately remain gender fluid (Beyond Gender: Indigenous Perspectives, Fa’afafine and Fa’afatama, n.d.). It has been estimated that 1-5% of Samoans identify as fa’afafine (Tan, 2016) with much of the population still residing in the Samoan islands.
 
Context/History: The term fa’afafine translates into “manner of woman” - many other regions of Oceania and Polynesia have related words in their own languages for instance in the Tongan language/culture - an individual who was assigned male at birth but went on to adopt feminine qualities and identify with a third gender would be known as a fakaleiti or fakafefine (James, K.E., 1994) The history of fa’afafine shows evidence of chiefs, leadership, and innovation.
 
Current day: Fa’afafine are widely accepted in Samoan culture and an important part of contemporary society. Although some religious institutions and traditional leaders still have trouble fully accepting fa’afafine ways of life. Fa’afafine are known for their many roles in society some of which are to care for the elders, charitable efforts, and their determination to preserve culture and family values (Beyond Gender: Indigenous Perspectives, Fa’afafine and Fa’afatama, n.d.). The main organizations for fa’afafine in the Samoan islands are - Society of Fa’afafines In American Samoa (SOFIAS) or the - Samoan Fa’afafine Association in Independent Samoa.
 
Violence: Data for violence to gender non-conforming (or transgendered, non-binary, non-cisgender) individuals is scarce. Much of the existing literature also only highlights heterosexual couples as well as Eurocentric populations. Albeit the scarce research, the data shows that transgender individuals suffer greater occurences of IPV, experiences of threats or intimidation, harassment, and police violence (NCADV, 2018). As much of the diction surrounding fa’afafine and trans individuals is similar it might also be true that the prevalence of violence warrants the need to further investigate our own population of nonbinary/non-cisgender individuals.
 
Violence & Fa’afafine: Carney, 2015:
            After reviewing the literature, it is easy to see that not much has been explored about the prevalence of violence in the fa’afafine population. In Carney’s article he observed that violence of fa’afafine is tied to male privilege in that because Samoa has become a male-dominated culture- as a result of globalization, and the indoctrination of Christianity, women are then subjected to oppression and marginalization. Carney discusses how violence has served as a way to disrupt their access to and utilization of health services and maybe even certain health outcomes. Carney also highlights how there are currently no data on how fa’afafine experience interpersonal, sexual, or domestic violence but that their experiences are related to the same cultural values of male privilege that impact women. In the Alliance’s efforts to promote inclusivity and awareness of DV/SA, they have provided a safe place for fa’afafine to come to the table and be a part of the discussions. Another way is through the new Rural Grant Project.
 
Rural Grant Project:
            The goal of this project is to inform the general public of American Samoa on several concepts. The project seeks to raise awareness on the fa’afafine experiences of violence and to whom they are able to get help from. The project aims to collect data to inform the development of service provider training for issues specific to the fa’afafine population. Over a series of surveys, interviews, reports, media outreaches, educational efforts, it is the hope of the project to outline priorities and strategies for building infrastructure for advocacy training and sustainable partnerships for service users and providers. Training and outreach efforts will emphasize the creation of safe spaces and empathy. More services and collaboration for our fa’afafine and the community means more equality and hopefully less instances of violence amongst our people.
 
For More Information on the Fa’afafine Community:

• Books: Samoan Queer Lives (2018) by Dan Taulapapa McMullin and Yuki Kihara, Memoirs of a Samoan, Catholic, and Fa’afafine (2007) by Esther Vanhomrigh
• Websites: Natural History Museum - Beyond Gender: Indigenous Perspectives, Fa’afafine and Fa’afatama https://nhm.org/stories/beyond-gender-indigenous-perspectives-faafafine-and-faafatama ,Fa’afafine in American Samoa - https://assofias.webs.com/ , Society Of Fa’afafine in American Samoa - S.O.F.I.A.S. on FB
• BBC Article: https://www.bbc.com/news/world-asia-37227803  
• Peer Reviewed Journal Article: Carney, R. (2015) The Health Needs of the Fa’afafine in American Samoa and Transgender Research Methodology. Note* Highlights Violence

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
Sources
Carney, R. (2015). The Health Needs of the Fa’afafine in American Samoa and Transgender
Research Methodology. The Columbia University Journal of Global Health, 5(1), 38–43. https://doi.org/10.7916/thejgh.v5i1.5299
Barrett, J. (2019). Samoa's 'third gender' delicately balances sex and religion. Reuters. Retrieved
from, https://www.reuters.com/article/uk-pacific-samoa-gender-idUKKCN1UQ020
Beyond gender: Indigenous perspectives, Fa'afafine and Fa'afatama. Natural History Museum.
(n.d.). Retrieved from https://nhm.org/stories/beyond-gender-indigenous-perspectives-faafafine-and-faafatama
James, Kerry E. (1994). "Effeminate Males and Changes in the Construction of Gender in
Tonga". Pacific Studies. 17 (2): 39–69.
Tan, Yvette (2016). "Samoa's 'third gender' beauty pageant". BBC News.
Image from: https://twitter.com/vlad_sokhin/status/656439861235179520?lang=de; internet. 

​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.”