Written by:  Jennifer F Tofaeono, Ex Director
       Domestic and sexual violence creates trauma for many people, families, siblings, parents, and children.  Most of the people who experience a greater share of violence are communities of color.  Incidents of intergenerational violence found in communities of color violence has become part of the fabric of the family, and community setting.  
       The impact of violence creates trauma for many victims. The exposure to violence, or also known as life adversities, means their environments show stress resulting from violence, neglect, abuse, and dysfunction.  For individuals who have early life adversity, defined as adverse childhood experiences’ (ACEs), it is a strong predictor of negative outcomes for later life. “When a kid grows up in poverty with chronic discrimination and sometimes various forms of child maltreatment, and is also exposed to community violence, it’s a pile-on effect.  It’s like they’re growing up in a war zone.  It changes their developmental pathways.”  (Violence Policy Center, 2017).
       We at the Alliance recognize the trauma and believe one of the best ways we can promote healing is by developing resiliency skills. We support the resilience theory, that “argues it’s not the nature of adversity that is most important, but how we deal with it.”  American Samoa is mental health professionals or support systems are limited, based on our need.  We support community resilience and have developed an integral approach.  For the last four years the Alliance holds space for workers to “check-in” to share how they are feeling or talk about any difficult situations they may need support.  We have developed “One Minute” public service announcements to provide tips for those who need support.  This summer we are offering storytelling, art projects, and music sessions to help victims of violence to change their response to violence. 
       If you’re interested in learning more about our Summer Resiliency Programs, please follow us on Facebook, or visit our website at:  as alliance.co

Written by:  Jennifer F Tofaeono, ASADSV Executive Director
On April 2, 2023, a Samoan village representative shared how violence is a Samoan tradition, having severe impact on children (Samoa Observer, 2023).  Constantly our newspapers are littered with stories, of husbands beating their wives, parents use beating to teach their children, and lastly, seeing our youth fighting in schools with anger and hatred over school pride.
We must ask ourselves why an influx of people who believe in “alofa” (love), are struggling with violence.  For many Samoans many of us are taught not to talk about the violent behavior.  I have sat with my Samoan family who described violence as “a norm here.”  2018 National Public Inquiry into Family Violence, it unveiled an “epidemic” of violence and sexual abuse.  Nine out of ten respondents reported that abuse was commonplace in their homes.  When a community considers things “common”, it means it is everywhere. Violence on our island is ordinary, unremarkable, because we see it everywhere in our community. To unpack the underlying cause for domestic violence, abusers may have witnessed family violence as a child, power and control issues, and gender inequality. 

In Samoan families we are taught physical and harsh verbal discipline, usually bordering on violence, are an integral part of raising and developing Samoan children.  Evidence shows when there is a cycle of violence, it increases the likelihood the victim will become a perpetrator in adulthood. 
“I was beaten by my very violent father.  I smack my kids as well because of what my dad did to me. One day I went too far and hit my kid with a machete, cutting them.” Anonymous
​
 Intergenerational violence is prominent in Samoan.  As a community we share stories of parents who beat us to change or correct behavior, and they do the same, thinking it is the norm.  This pattern continues to promote the cycle of violence creating intergenerational violence which is the transference of traumatic experiences or stressors from one generation to another.  An example is a mother who struggles with her daughter’s sexual abuse, may have been abused by her father, who may have been sexually abused by his father.  The impact of generational trauma is somber on a community.  Societies who suffer from intergenerational trauma never fully recover and find it difficult to support family members who may be suffering from their own trauma.  It is important for people to identify intergenerational trauma, and how it has impacted their approach or belief about violence. 
If you find that you are a victim of intergenerational trauma, do not dismiss it as “in the past”.  Take a more balanced approach, acknowledge the negative effect of trauma on health but find strength in resilience. The mind can withstand trauma, and it can recover quickly –that is resilience.  Research has shown resilience can be taught, learned, and cultivated.  Follow the Alliance as we unpack how resilience is used and developed in our work.
Reference(s)
National Public Inquiry Into Family Violence in Samoa (2018) retrieved from: chrome-extension://efaidnbmnnnibpcajpcglclefindmkaj/https://www.ombudsman.gov.ws/wp-content/uploads/2022/09/SHRR-2018-National-Public-Inquiry-into-Family-Violence_-English.pdf
Samoa Observer (2023)  Violence should not be a Samoan tradition. Retrieved on 5/27/2023 https://www.samoaobserver.ws/category/editorial/102845

Tusia:  Monica Ve’ave’a
​
E tele ituaiga atuatuvale ma popolega e mafai ona tatou a’afia ai.  O nisi ituaiga atuatuvale atonu e lelei, e faatumauina ai le faaosofia ma le taula’I o lou tagata, o nisi foi e faale-lelei ma faatupu mai fo’i.  O nisi o taimi e taumafai tagata e taulimaina le atuatuvale e ala I le faia o mea e atili ai ona afaina ai lona ia lava tagata, e pei o le faaaogaina o le ava malosi ma fualaau faasaina.  Ina ia mafai ona tatou taulimaina le atuatuvale e tula’i mai, e tatau ona faia ni laasaga e taofia ai le pulea o tatou tagata e le atuatuvale.  O nisi nei o laasaga e mafai ona fesoasoani I le faaitiitia o le atuatuvale:

TAGATAGAI LELEI I MEA E MAFUA AI ONA E ATUATUVALE:  
• Ua tele le pisi
• Le lava le malolo
• Mamafa I le mafaufau meaaoga ma galuega
• Faafitauli tau I le aiga
• Faafitauli I le va ma uo
• Faafitauli e faatatau I le faasinomaga
• Le lava le faasoa

MAITAUINA FAAILOGA O LE ATUATUVALE: 
• Lagonaina le popolevale, le mautonu po’o le lelava
• Le mafai ona taulai le mafaufau I se mea e tasi
• Galogalo mea taua
• Faatupulaia le faagasegasea 
• Faaaogaina le ava malosi ma fualaau faasaina
• Lagonaina le faanoanoa ma le tele o mea i le mafaufau
ILOA TULAGA E MAFAI ONA E PULEA MA MEA E TE LE MAFAIA: 
• O nisi o mea e mafua ai le atuatuvale e faigofie lava ona e suia.  Mo se faataitaiga , afai e galo I taimi uma au meaaoga I le taeao , e mafai ona e tuuina I lou ato aoga pea maea ona fai I le aso lava lena, ae lei oo I le isi aso fou.
• E le mafai ona e suia ni tulaga pei ole mai, po’o le tetea o matua . Ae e mafai ona e faaaogaina ni laasaga pe faia ni auala e fesoasoani ia te oe pea oo I taimi o le atuatuvale.  
 
FAIFAILEMU: 
• O le tele o mea fai o se isi lea mafuaaga tele o le atuatuvale.  Manatunatu pe le ono ave ese pe tuu ese nisi fuafuaga mai le tele o au mea fai.
• Filifili po’o a tulaga ma mea e sili ona taua ia te oe . Manatua, e le mafai ona e faia uma ni mea se tele i se taimi e tasi.  
 
FAAMALOSI TINO: 
• So’o se mea lava e mafai ona faagaioi ai lou tino, e mafai foi ona faaitiitia ai le atuatuvale. 
• Fai mea e te fiafia ai , tie tie uila , siva , alu I se savaliga , taalo ma ou uo.


TAUMAFA PE A FIA TAUMAFA, MALOLO PE A VAIVAI: 
• O le le tausami lelei po’o le lelava o le malolo e faapopoleina ai le tino – ma faafaigata ona gafataulimaina nisi ituaiaga popolega po’o le atuatuvale.  
• Taumafa le malu o le taeao, aiga o le aoauli ma le afiafi.  Ia tausami ni meaai mo le soifua maloloina. Alo ese mai  meaai e afaina ai lou soifua maloloina. 
• Ia mautinoa e lava le malologa.

FAAAVANOA SE TAIMI MO OE LAVA IA: 
• Faia mea e te fiafia e fai ma maua ai lou toafilemu.  Faalogo i musika.  Tafafao ma nisi o au uo.  
• Ata! O se auala lelei tele e ave esea ai le atuatuvale.  Matamata I se ata tifaga malie.
 
O LE AVA MALOSI MA NISI O FUALAAU FAASAINA E FAATETELEINA AI LE ATUATUVALE: 
• E iai taimi e faapea ai le toatele o le faaaogaina o le ava malosi ma fualaau faasaina atonu o le a faalogoina ai le latou malosi.
• O le ava malosi ma nisi fualaau faasaina e faateleina ai le atuatuvale.    Latou te faaopoopo I faafituali I aiga, galuega ma aoga.
• Aua le sona tausami, pe faamisimisi taumafataga, pe faanofo esea oe mai isi ina ia gafataulimaina ai lou atuatuvale.

FAATALANOA & FAASOA MAI: 
• E te lagona ua tele naua’I le mau mea?  E fai ma e mafaufau e te sola ese pe nofo mai le aoga?
• Afai e ioe, saili loa se fesoasoani!  Faatalanoa ma faasoa au lagona I se tasi e te talitonuina, sui o le aiga po’o se faufautua.
• Afai e lagona tele lou atuatuvale ma ua le mafai lava ona tatalia, saili vave loa se fesoasoani e ala I lou valaau vave I se laina e mafai ona faatalanoaina ai lau mataupu.
• Pe valaau mai foi I le 684-699-0272 mo se fesoasoani.


Tusia:  Monica Ve’ave’a
 
E tele ituaiga atuatuvale ma popolega e mafai ona tatou a’afia ai.  O nisi ituaiga atuatuvale atonu e lelei, e faatumauina ai le faaosofia ma le taula’I o lou tagata, o nisi foi e faale-lelei ma faatupu mai fo’i.  O nisi o taimi e taumafai tagata e taulimaina le atuatuvale e ala I le faia o mea e atili ai ona afaina ai lona ia lava tagata, e pei o le faaaogaina o le ava malosi ma fualaau faasaina.  Ina ia mafai ona tatou taulimaina le atuatuvale e tula’i mai, e tatau ona faia ni laasaga e taofia ai le pulea o tatou tagata e le atuatuvale.  O nisi nei o laasaga e mafai ona fesoasoani I le faaitiitia o le atuatuvale:
 
TAGATAGAI LELEI I MEA E MAFUA AI ONA E ATUATUVALE:  

• Ua tele le pisi
• Le lava le malolo
• Mamafa I le mafaufau meaaoga ma galuega
• Faafitauli tau I le aiga
• Faafitauli I le va ma uo
• Faafitauli e faatatau I le faasinomaga
• Le lava le faasoa

 
MAITAUINA FAAILOGA O LE ATUATUVALE:

• Lagonaina le popolevale, le mautonu po’o le lelava
• Le mafai ona taulai le mafaufau I se mea e tasi
• Galogalo mea taua
• Faatupulaia le faagasegasea
• Faaaogaina le ava malosi ma fualaau faasaina
• Lagonaina le faanoanoa ma le tele o mea i le mafaufau

ILOA TULAGA E MAFAI ONA E PULEA MA MEA E TE LE MAFAIA:

• O nisi o mea e mafua ai le atuatuvale e faigofie lava ona e suia.  Mo se faataitaiga , afai e galo I taimi uma au meaaoga I le taeao , e mafai ona e tuuina I lou ato aoga pea maea ona fai I le aso lava lena, ae lei oo I le isi aso fou.
• E le mafai ona e suia ni tulaga pei ole mai, po’o le tetea o matua . Ae e mafai ona e faaaogaina ni laasaga pe faia ni auala e fesoasoani ia te oe pea oo I taimi o le atuatuvale. 

 
FAIFAILEMU:

• O le tele o mea fai o se isi lea mafuaaga tele o le atuatuvale.  Manatunatu pe le ono ave ese pe tuu ese nisi fuafuaga mai le tele o au mea fai.
• Filifili po’o a tulaga ma mea e sili ona taua ia te oe . Manatua, e le mafai ona e faia uma ni mea se tele i se taimi e tasi. 

 
FAAMALOSI TINO:

• So’o se mea lava e mafai ona faagaioi ai lou tino, e mafai foi ona faaitiitia ai le atuatuvale.
• Fai mea e te fiafia ai , tie tie uila , siva , alu I se savaliga , taalo ma ou uo.

 
 
TAUMAFA PE A FIA TAUMAFA, MALOLO PE A VAIVAI:

• O le le tausami lelei po’o le lelava o le malolo e faapopoleina ai le tino – ma faafaigata ona gafataulimaina nisi ituaiaga popolega po’o le atuatuvale. 
• Taumafa le malu o le taeao, aiga o le aoauli ma le afiafi.  Ia tausami ni meaai mo le soifua maloloina. Alo ese mai  meaai e afaina ai lou soifua maloloina.
• Ia mautinoa e lava le malologa.

 
FAAAVANOA SE TAIMI MO OE LAVA IA:

• Faia mea e te fiafia e fai ma maua ai lou toafilemu.  Faalogo i musika.  Tafafao ma nisi o au uo. 
• Ata! O se auala lelei tele e ave esea ai le atuatuvale.  Matamata I se ata tifaga malie.

 
O LE AVA MALOSI MA NISI O FUALAAU FAASAINA E FAATETELEINA AI LE ATUATUVALE:

• E iai taimi e faapea ai le toatele o le faaaogaina o le ava malosi ma fualaau faasaina atonu o le a faalogoina ai le latou malosi.
• O le ava malosi ma nisi fualaau faasaina e faateleina ai le atuatuvale.    Latou te faaopoopo I faafituali I aiga, galuega ma aoga.

• Aua le sona tausami, pe faamisimisi taumafataga, pe faanofo esea oe mai isi ina ia gafataulimaina ai lou atuatuvale.

 
FAATALANOA & FAASOA MAI:

• E te lagona ua tele naua’I le mau mea?  E fai ma e mafaufau e te sola ese pe nofo mai le aoga?
• Afai e ioe, saili loa se fesoasoani!  Faatalanoa ma faasoa au lagona I se tasi e te talitonuina, sui o le aiga po’o se faufautua.
• Afai e lagona tele lou atuatuvale ma ua le mafai lava ona tatalia, saili vave loa se fesoasoani e ala I lou valaau vave I se laina e mafai ona faatalanoaina ai lau mataupu.
• Pe valaau mai foi I le 684-699-0272 mo se fesoasoani.

 

NSVRC offers the Visionary Voice Awards, in conjunction with Sexual Assault Awareness Month each April, to recognize the creativity and hard work of individuals around the country who have demonstrated outstanding work to end sexual violence. Each year, state, territory, and tribal coalitions select an outstanding individual to nominate for the awards. Nominees may be partners from a local community or other outstanding individuals that have worked to end sexual violence.   
Ipu Lefiti was nominated by the American Samoa Alliance against Domestic and Sexual Violence
My beginning as a Pacific Islander on my father’s farm is the foundation upon which my experience as an independent Victims Advocate stand.  After serving in the United States Army for 20 years as a Medical Specialist, I returned to American Samoa to work as a Surgical Technician at the LBJ Community Medical Center for another 20 years.  My military experience did not prepare me for the raw exposure of sexual assaults, child abuse, and domestic violence at work. Compounding the intensity of this work were the lethargic local attitudes, systemic coverups, and the ignorance or sense of silence due to a belief held by first responders that these were expected punishments. This all inspired my spirit and calling as a Victims Advocate (an unnamed role at the time) and led to me putting myself in a high-risk position by challenging my AIGA (communal family) to try to break down the cultural norms, language, faith, law, and governmental bureaucracy that were contributing to a victim’s suffering. It was a lonely and rugged uphill battle to bring down these slippery walls of resistance, power and ignorance. With almost every door shut in my face for assistance to safely bring in a survivor seeking justice, it was my faith that brought us through it all. 
I am blessed to be entrusted as a trailblazer. I have witnessed alarming socially turbulent behaviors where culture, faith, laws and trust in a growing government and religious hierarchies have been and are still being challenged by lack of clarity and enforcement. I look forward to seeing a person in American Samoa willing to look beyond the struggles and barriers of a Victims Advocate. To visually see how you can help, and readily take up the baton to carry on the work. 

Many Samoans have a reluctance to discuss private experience, especially when it happens between parents and children.  As Samoans we are raised to hide or emotions, to comply with being “respectful” to comply with norms of fa’aaloalo.  When our behavior does not meet the moral norms of the aiga, where their conduct reflects badly on the family name, a person can feel intense guilt and shame.  For those who have mental illness, which can create a major barrier for those seeking help and recovery.  Disgrace prevents people from seeking support from their families and prevents families from seeking to aid their loved ones.  Other stressors Samoans face is when there is a breakdown of relationships.  For many Samoans interpersonal conflicts and losses can create extreme stress and emotional distress.  Conflict amongst family members and the ending of relationships can create unsafe spaces, that cause emotional distress.
How you can support someone who may be impacted by mental stress is to help them find the assistance they need.  You can also support them with your words.  Let them know you are there for support by saying, “I may not know exactly how you feel, but I’m here for you.”  Remember not to blame or shame them by telling them it is “their fault”.  Remember that not everyone wears their pain on the outside.  Do not dismiss the pain, just because you don’t think they look depressed, or frazzled.  Some people who need support might hide it or put on a good face.  Remember to just listen. 
Lastly, it is always important if you believe your loved one is at risk for self-harm, please speak up.  You can always call the National Suicide Hotline in American Samoa by dialing 988. It is ok to share concern for your loved ones.    Follow us during the month of May as we share other tools during Mental Health Awareness Month. 

Written by:  Jennifer F Tofaeono, Executive Director
Every April is recognized as Sexual Assault Awareness Month (SAAM).  This year the theme, as promoted by the National Sexual Violence Resource Center is Drawing Connections, Prevention Demands Equity.  The message calls on organizations, communities, and citizens to adjust, as people, and the systems we live in. Statistics show more than 2 out of 3 Samoan women are abused in their lifetime.  47% of all transgender people have been sexually assaulted (James et al, 2016).   
We know that sexual abuse lives and breathes in American Samoa.  For this reason it is critical that we look at our cultural practices, and unpack what systematic mistreatment, exploitation, and abuse of communities and groups to identify oppression.  We define oppression as one group wields their power over another    Oppression lives in breathes in three different levels, interpersonal, institutional, and internalized.  We recognize oppression finds itself in spaces of race, or ethnicity, sexual orientation, social class, gender, and many more.  Oppression gathers its strength when communities support policies based on the belief system, “That’s our culture”, “That’s how it’s always been.” 
Governance practices in our community, such as the Fa’amatai, is crucial to the way families are managed.  The Fa’amatai system promotes the practice of safeguarding the well-being and welfare of the families, yet the balance of power is held mainly by a select few, who are mainly men.  In our political setting men hold important status in representing our families, yet women are relegated to support systems.   Institutions, like the Fa’amatai system contribute or reinforce the oppression within our community.  The question is can we develop a Fa’amatai system that is inclusive to all?
It is important for American Samoa to change the lens in which we relate to each other.  We need to develop more common ground to develop equity and dignity for all people.  Building these spaces can be uncomfortable and difficult.  We encourage our community to show up with bravery and respect to create the change we need, to eliminate violence.  It is important we listen to each other and recognize that we can all be problem solvers.