(Tusia: Judy Mata’utia)
I le masina ua se’i mavae atu nei o Aukuso, na faatupula’ia ai le talanoaina o le taua o le faaaogaina o le tatou gagana Samoa. I nisi o su’esu’ega o tagata Samoa ua taua ai o le gagana o le auivi o feso’ota’iga a tagata e ala lea i le faaaogaina o upu. I le tatou faaSamoa, o le gagana aemaise o le faaaloalo, o nisi ia o faavae taua o le tatou aganuu e pei ona taua e Fofo Sunia, ‘o le tatou gagana e faavae ai, e fusi ai, e ta’ui ai foi ma teumau ai ana aganuu’(Sunia 2000). E feso’ota’i ai tagata uma e ala i le gagana ma mafai ona faailoa ai manatu, mafaufauga faapea ma lagona, pe mafatia po’o le fiafia foi. O le gagana e faatino ai le aganuu, a leiloa le gagana ua leai se aganuu. Tusia e se tina iloga o Samoa, le afioga i le foma'i ia Aiono Fanaafi Le Tagaloa e faapea ‘A leai se gagana ona po lea o le nuu’(Fanaafi 1996), aua ua leai se iloa, leai se malamalama o le isi i le isi, le faailoa ai manatu ma lagona. O lo’o faamatalaina mai e le tatou gagana auala e tatau ona tatou nonofo faatasi ai o se aiga, ma le faiâ ma isi, o tatou nofoaga ma le si’osi’omaga, ma tatou tapuaiga.   O le tatou gagana tatou te iloa ai o tatou tu ma aga e tatau ona tatou faatinoina i taimi e feagai ai ma fetaia’iga faigata faale-tagata.
Fetalai le afioga i le tama-a-aiga, Tuiatua Tupua Tamasese Efi, ‘A faaumatia se gagana, e faaumatia foi ma tala faasolopito and suia ai ma faasinomaga o ni tagatanuu. O i’i foi la o lea leiloa ma lilo atu ai i le lumana’i le so’otaga sili a le tuana’i ma le taimi nei’ (Tui Atua, 2008). O le mou atu o se gagana, e mou faatasi atu ai ma pine faamau, talanoaga, ma feagaiga pei o talatu’u na fuafuaina mo augatupulaga o le lumana’i, faatasi ai ma le mou atu o se aganuu. O le gagana a tagatanuu, o le faaolataga lea mo tu ma aga’ifanua o tagatanuu. 
O le tatou gagana e si’itia ma vi’ia ai tagata, ae mafai fo’i ona faato’ilaloina ai nisi i le tatou gagana, e ala lea i le faaaogaina o tatou upu ma tala e faaleaga, faatiga, faamanu’aina, faanoanoa, ma faatauemu ai i nisi. O le tatou gagana ua faatinoina ai misa'aga ma vevesi i totonu o lotoifale, ua talepeina ai mafutaga, ua fetu’u ai foi e matua o latou fanau ona o le toatama’i, ua tatou tu’ua’ia ai foi i latou ua sauaina ae le tu’ua’ia le na faia sauaga, ma ua malepe ma fetaua’i ai faiga malo ma ekalesia eseese. I se isi itu ua tatou sauaina tagata i tatou upu lafo, po’o o sauaga i upu ma tala. 
O se isi itu e taua tele le tatou malamalama lelei i ai, o le malosiaga lea o sauaga, lea e le faagaganaina ai le tagata. O le toatele oi latou ua a’afia i sauaga, e tele ona le fia faatalanoaina tulaga o sauaga ua sauaina ai i latou, aemaise lava sauaga faafeusuaiga. E mafua mai ona a le ma, e fefe le tagata e faailoa mai o ia ua sauaina, ona e faapea o sauaga nei e mataga, pe le talitonuina ia e nisi. E taua le taumafai ina ia ave ese ia faiga po’o tu ma aga masani o le le gagana e faailoa mai sauaga, aua e tumau ma faaauauina ai lava sauaga. 
O se isi itu taua o le tatou gagana o le tatou iloa o faamatalaga e faia ina ia faato’ato’a ma fesoasoani ai i se isi ua a’afia i sauaga. O se fesili po’o se faamatalaga le talafeagai e faia, atonu e mafai ona aveesea ai le fia faasoa mai o le ua a’afia i sauaga aemaise o le faailoa mai o mea na tutupu ia te ia. O nisi fo’i o taimi, atonu o le leai o se tala e faia e mafai ona avea ma to’omaga mo nisi, pau o lea o le tatou auai faatasi ma ia, tusa pe le faaleoina ni manatu. E ui ina taua le iai o le tatou gagana, ae faapea fo’i ona taua o le tatou iloa o le tala e fai faapea ma le taimi e faia ai, aemaise lava pea faia le tatou galuega faale-faufautua po’o le tatou fesoasoani atu i nisi. Mo le tatou galuega faifai pea o le taumafai e taofia sauaga, tatou faaaogaina le tatou gagana tatou te faailoa ai tulaga i sauaga, tatou talanoa i le taua o le puipuiga o tatou aiga ina ia taumamao mai sauaga ona e fai sina ogaoga ma le matuia o ona a’afiaga. Tatou taumafai ina ia faaaogaina le tatou gagana tatou te talanoa ai i ni auala e faatupula’ia ai le tatou malamalama i nei mataupu ma ni auala e puipuia ai tagata uma i totonu o nuu ma afioaga ta’itasi. Tatou taumafai ina ia faaaogaina le tatou gagana tatou te talanoa ai i le fausiaina ma le faaaogaina o upu faaaloalo, migao, aemaise o le alofa tatou te feso’ota’i ai ma faailoa ai o tatou faalogona. Tatou taumafai ina ia faaaogaina le tatou gagana tatou te taofia ai sauaga, ma aveesea ai le pogisa mai totonu o tatou aiga, aua e le mafai ona tatou gafa taulimaina pe galulue aga’i le faatama’ia o sauaga, sei vagana ua tatou faatalanoaina ma fefaasoa’i muamua i nei faafitauli. Aua a leai, ona faatumauina ai lava lea o le po, a’o lea e fai mai ua ao Samoa! 
 

WRitten by:  Tina Tofaeono, PROVISION

September is recognized annually as National Suicide Prevention Month, it’s to help raise awareness and open the dialogue about suicide.  Suicidal thoughts, much like mental health conditions, can affect anyone regardless of age, gender or background.  Suicidal thoughts, although common, should not be considered normal and often indicate a more serious issue.  

This month is a time to raise awareness of this taboo subject. In addition to shifting public perception and spreading hope and vital information to people affected by suicide.  Everyone is affected by suicide, not just the victim.  Suicide impacts family and friends long after the loss of a loved one.  

One way to help prevent suicide is to increase access to treatment for depression.  However, identifying depression can be difficult.  Not all people who suffer from depression show signs.  We need to keep our eyes open for not only our youth but also adults.  The mental health of yourself or a loved one can never be taken too seriously.  Whether the issue of a long-term struggle or a crisis weighs you down, allow friends, family, or a counselor to lighten the load by finding support.  There is no shame in seeking help.

In American Samoa, the suicide rate has gone up.  We need to start talking about it to help prevent it.  Unfortunately, our society is not a huge fan of the topic and it’s frowned upon to speak of.  But, until we can extinguish that type of behavior and thinking, we need to do our part.  If you encounter someone speaking about dying or wanting to die, they feel empty, hopeless, or lonely.  They could mention strong feelings of shame, guilt or they are withdrawn and start to give away personal items, they might even post things on social media.  These could be warning signs and should raise a flag for you to reach out to them.  Here are some tips on how to help someone with suicidal thoughts:

ASK: Ask the person if they think about dying or killing themselves.  Don’t hesitate to do this, asking will not put the idea in their head, nor will it make them more likely to attempt suicide.

LISTEN: Start a conversation with the person and listen without judging to show you care.  Create a safe space for them to share their feelings and vent.

STAY: Don’t leave the person alone.  Stay with them or make sure they are in a private, secure place with another caring person until you can get further help.

SECURE:  If you suspect the person could be a harm to themselves, take them seriously.  Remove any objects that could be used in a suicide attempt.

CALL:  Call the  988 Helpline and follow their guidance.  If danger for self-harm seems immediate, call 911.  ​

Author: Media Coordinator, Marilyn Ho Ching
Suicide impacts American Samoan Families. Many of us know someone, such as a friend, family member, or coworker who has been affected by suicide. 

In 2020 Department of Human Social Services Deputy Director Josie Lutali, shared Statistical Yearbook for American Samoa 72 deaths were classified as suicides from 2005 to 2016. There has been an influx of suicides in the last few years among our youth, and it is crucial our community know the warning signs for someone at risk for suicide.

If you know someone who is feeling hopeless, or shows signs of extreme depression, guilt or shame. If the person shares feelings of sadness, emptiness or hopelessness, this may be a sign of depression. If they complain of sleep disturbances, or sleeping too much, or has shown a loss interest or pleasure in most or all normal activities these may be extreme signs. A person who talks about death or suicide more often than before can be a sign of suicidal thoughts. When the individual withdraws from friends, or usual activities, increased alcohol or drug use, and complains of difficulties in sleeping, eating or decrease in self-care, these can be signs of a person who is at risk for suicide.

To help those who you feel may be at risk for being suicidal, use the ACE Model (ASK, CARE, ESCORT). ASK, "are you thinking of killing yourself?" Yes, it can be awkward to ask, but research shows that people having thoughts of suicide feel relief when someone asks them in a caring way. CARE- Show they matter to you. Listen to them, and engage them without judging. These are actions of caring, and may be just what is needed to help the person feel they are not alone. ESCORT: When someone tells you they are feeling suicidal, support them by connecting them to the nearest helping resources. DO NOT leave them alone. Remove all items that may cause harm.

When we are committed to decreasing the number of suicides on island it is important to gain knowledge and know that suicide is preventable.
Throughout the month of September on our Alliance Facebook page, there will be educational posts and tips will be available and resources that are available in American Samoa for anyone feeling helpless or vulnerable.

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

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

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

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

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

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

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


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




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

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

Written by:  Terry Tofaeono, PROVISION

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

Written by:  Sosefina, Summer Intern 

Dr. Jueta McCutchan, local Clinical Psychologist from Veterans Affairs clinic, led a team of community collaborators to host a two-day event, the Annual American Samoa Mental Health Summit.  Due to Covid-19, and the inability to travel to American Samoa this was a hybrid conference. There were many local and off island presenters who led the sessions.       
  The team included American Samoa Alliance against Domestic & Sexual Violence, Department of Health, Department of Human Social Services, Department of Youth and Women’s Affairs, Empowering Pacific Island Communities (EPIC), Veterans Affairs Service Providers, as well as local faith-based leaders, and governmental leaders.  The team held conversations regarding various aspects of mental health to promote change. 
EPIC Executive Director Kathryn McCutchan talked about a project with 1,125 youth participants from local high schools focused on suicide.  She shared the increase in youth suicides in American Samoa, and how complicated it is to find a solution.  “1 in 3 adolescents (ages 14-19) seriously think about suicide,” shared Ms. McCutchan, “and they have difficulty controlling their thoughts.”  There are signs to help adults as our youth focus on sadness, pain and the feeling of being trapped, linked to family problems, community and church risk factors, school issues and individual risk factors.  “Everyone has a role and responsibility in each community. To raise community awareness, gain knowledge, skills and positive attitude, and lastly to promote treatment, aftercare and recovery,” stated Ms. McCutchan, “We always seem to miss recovery, but it’s important when dealing with someone who is battling their hardest fights.”

The second day of the summit, Clinical Social Worker and Director of the Veterans Center in American Samoa, Robert Toelupe, MSW shared data for individuals who contemplate suicide, seventy (70) percent do not act, thirty (30) percent contemplate suicide, nine (9) percent attempt suicide and one (1) percent complete suicide.  He defined Emotional Intelligence (EQ), as “the ability to recognize one’s emotions and other’s emotions while also having the ability to respond or regulate one’s emotions.” He reminded the group we do not control our emotions, and when they present, but we are in control of how we respond.  This topic was followed up in the breakout sessions for ages 25 and below, where conversations centered on how to start improving emotional intelligence.  Group ideas were to share with friends and peers, teaching about emotional IQ in schools as well as bridging the generational gap. 
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I thought the summit was a great event to learn how important our well-being, and helping others who are fighting their own battles of mental health.  The need for safe spaces to allow people to explain how they feel, is a great way to support those in need.  The event was free of charge, and the speakers were knowledgeable, well versed, as well as brave to share their personal mental health stories.  I encourage our youth to attend the next Mental Health Summit, because it is a great place to start learning.  Participants learn we are not alone, traumatic experiences and life can impact our mental health, but more importantly we can learn about coping mechanisms for wellness.  Mental Health is challenging, but the summit can help to start difficult conversations in a safe and brave space, to change our approach to mental wellness. 
​Edited by:  Jennifer Tofaeono, Executive Director   

Written by:  Jennifer Tofaeono, Executive Director   
We all witness forms of discrimination and violence, even in schools.  Violence in schools is a worldwide problem, and students who do not conform to sexual and gender stereotypes are increasingly more defenseless.   On May 25, 2021 93khj reported “American Samoa’s first ever Fa’afafine Prom Queen”, Miss Nancy Faaloaga.  I was ecstatic to witness youth promoting inclusion.  This action developed a positive platform in addressing trans inclusion in schools.  It presented a step towards acceptance of Faafafine’s.  Unfortunately, a viral video displayed the Prom King falling on the newly crowned Prom Queen on stage, causing the crowd to laugh.  He pretended to help the Prom Queen up, while using a shawl to drag the Prom Queen across the stage.  There is a high rate of harassment, victimization, absenteeism, and suicide among transgender youth in schools[1], and it was evident youth in American Samoa know exactly how to harass or bully.
              As a result of the video, I had a conversation with a Samoana High School student.  They responded it was a funny video.  We watched it together and I asked,  “Does that not cause harm?” reminding what if that was them , or a friend.  We had an in-depth discussion if the actions were intentional to humiliate and belittle a Fa’afafine.  After a lot of dialogue, the student realized the goal behind the “prank” was to humiliate and a form of bullying.
              Bullying happens in American Samoa, and there are different forms for LGBTQ+IA and Fa’afafine communities.  Transphobic bullying is based on prejudice, negative views, or beliefs about trans people.  It is common to hear Faafafine’s being asked, “O oe o se teine?”, “Afai e te manatu o oe o se teine e tatau ona soso vave pei o se teine.” Homophobic bullying targets a person’s sexuality if they are gay, lesbian, bi or heterosexual.  Transphobic bullying is used against someone’s gender identity, whether they identify as male, female or something different, regardless of the gender they were assigned at birth.
              When the Samoana student was asked if this was important, they shrugged their shoulders, as if to say it was not important. We discussed the federal laws created to eliminate discrimination on the grounds of sexual orientation and gender.  Schools are required to provide safe spaces for our children and young people especially from bullying.  Our students need to be informed how schools are to the needs of students to ensure they are safe from the trauma caused by these actions.  In a 2014 Metro Youth Chances survey of over 7,000 young people, including 956 trans young people, found 83% (n=793) have experienced name-calling, and 35% (n=335) have been physically attacked.  32% (n=306) have not gone to school due to discrimination or fear of discrimination. 27% (n=258) of trans young people have attempted suicide.   
              It is critical that we teach our young students to be intolerant against violence in all forms.  Violence against an individual for how they present themselves, or how they identify sexually is not acceptable.  One-way students can stop violence in schools is to speak up.  They can introduce diversity role models that promote inclusion and empathy.  Over the next two years the Alliance will be working with the Fa’afafine community to help identify the issues they face, and how they can be supported.  For more information, please contact the Alliance via email at:  asadsv@gmail.com. 
             


[1] Wyss, S.E. (2004).  

written by:  Jennifer Tofaeono, Executive Director
There are only so many hours in a day. We find ourselves going to work, or school. We return home to clean and take care of our family members.  We pay our bills as best as we can, but when we are overwhelmed from the daily challenges, this increases nervousness, and life can become stressful. We may have a difficult time controlling our anger. Particularly if you are feeling overwhelmed.  Anxiety can activate feelings or responses that cause types of violence and aggression. 
One coping mechanism to build resilience is exercise. It is a great way to care for your body, while improving both your physical and mental health ​Research has shown how the brain releases chemicals to help us better manage stress and anxiety through exercise.  Some ideas to move, is to take a walk.  If you are in Tafuna you can use the Office of Motor Vehicle (OMVW) paved track to walk or use the Tafuna sidewalks.  Walking with friends helps to make it fun.  You can catch up on news, stay connected, while increasing your energy and mood.  You can join a fitness group, like SSY (Slimmer Stronger You) that helps to change mindsets to lose weight and improve cardiovascular fitness through exercise.  I find myself getting stronger, and the camaraderie, support we provide to each other as we sweat it out  makes me feel connected.  I feel good.  I have found a great support group, and gained knowledge thru tips to improve health. 
Every month we write about resilience, with the purpose to provide tips and coping mechanisms to stay well and decrease anxiety.  These times people are finding it hard to manage feelings of anxiety or emotional distress.  It is important that we remind our community how to cope with stressful situations to nurture resilience.  Knowing  your values, what is important to you, or your purpose help individuals to persist in the face of setbacks.  Surrounding yourself with good social support by building quality relationships, reminds us we are not alone.  We can lean on others as we deal with difficult situations.  Flexibility through crisis, is why coping skills are crucial,  to maintaining resilience. 
When you exercise it helps with anxiety and sleep.  I have difficult mornings or days when I do not want to exercise, and I listen to my body and rest.  I remind myself that tomorrows a new day, and I will make sure to exercise then.  When I allow myself the needed rest, I am focused and feel accomplished at the end of my workout.  There is clarity in my thinking, and I feel good. Exercise is a great way to build resiliency during stressful moments.  

Written by:  Jennifer Tofaeono, Executive Director
Every week I read a newsletter article involving domestic violence or sexual assault.  May 4th, 2021 Samoa Newspaper reported “Man who allegedly tried to molest a 12-year-old now in custody.” Immediately my heart felt despair for the victim and the family.  I imagine this victim returning home, and the harm he placed on her.  It  is a scar that she will carry every day for the rest of her life. I think of the mother’s statement that “her daughter was crying and scared”. Domestic violence and sexual assault cause health consequences for all victims.  Depression, post-traumatic stress, and anxiety disorders can impede a victim’s mental capacity.  One study done in 2013 reported women who experienced domestic and sexual violence were almost twice as likely to experience depression and problem drinking. 
For the month of May as we talk about mental health, I want to remind our community we can help to empower those who are victims of violence.  Our community is extremely close.  We are related and can recall our family lineage; we have real connections.   Victims of violence come from a large family network, which means they have a great support group.  When I speak to victims of violence who are healing, they mention how important the role of their family played in promoting healing.  Often, we are not quite sure how to respond to victims.  We say things like, “Stop crying, you’ll be ok”, or we blame the victim, “If you would’ve come straight home this wouldn’t have happened.”  As support systems, I encourage you to change those responses, to make sure you do not cause more damage to the victim.  It is important to remember no one ever wants to be sexually violated or beaten. 
Instead, you can start a conversation by saying, “I’m worried about you because….” Or “I have noticed some changes that concern me…”  Practice saying them over and over until it becomes an automatic response when you talk to a victim. You can help by listening to their stories without judgment, offering advice or giving them a solution.  When you choose to actively listen, you will be able to hear exactly what the victim needs.  Make sure to allow the person the time to talk. Believe them, and let them know by saying, “I believe you,”, “It’s not your fault,” or “You don’t deserve this”. 
If you’re still at a loss on how to help a victim, then help them to find the support and resources they need.  Helping them to contact Department of Social Services, Department of Health, American Samoa Legal Aid, Catholic Social Services or getting the number to a Pastor can provide great support.  Accompany them if they ask you too.  Most importantly remind them you are there for them will help to relieve mental stress to get to healing.  

Everyone faces difficult days. During these trying times COVID-19 has impacted our families, the way we engage or chose not to engage. For Samoans who thrive on familial connections this can be difficult. For victims of violence whose voices are silenced to shield embarrassment, or are beaten for sharing their voice it causes great internal stress. We are told to be patient. The world will come around, and we are told to wait. 
What if we chose a different response? That we can take action to control our situation by developing resiliency skills. When we are knocked down by life, why not use resiliency to come back stronger, to rise from the ashes.  In previous articles we have shared the benefit of optimism, and positive attitudes to change  outlook, to  change an individual’s course.    

We need to be around other people in moments of stress. There are others who share your feelings, concerns, and worries. Many times, when faced with a difficult situation we tend to isolate, but studies show sharing your worries, or struggles with someone you can trust can provide relief. Enjoy your surroundings. We live in such a beautiful place surrounded by beaches, green mountains, spectacular sunsets and sunrises. Nature improves our perspective.  

Create new goals and take action to
reach these goals. If a goal seems (like losing weight) seems insurmountable break it down to small steps that you can make (i.e. drink water for the day, walk for five minutes). The focus is to find ways to motivate yourself to act to take one small step. You can learn to breathe to center and ground yourself during stressful moments. Breathing helps with mindfulness as you are required to listen to your breathing in that moment. Use a journal to write about those thoughts that weigh you down and identify daily struggles. If you are not accustomed to focusing or writing about yourself this practice can be extremely challenging, but if you work on it every day with intention it has proven to help move people to finding a safe space. Lastly, each day write three things you are grateful for. Practice this for over a period of 30 days and you will see the change in your outlook when challenges arise. 
Each month the Alliance will continue to share actions that can help to change your state of mind and heal from stressful moments. You can do one or all the tips provided. Remember action to wellness is what will take you to a healthy place.  

written by:  Jennifer Tofaeono, Executive Director
Data shows for every three (3) Pacific Islander women, two (2)  suffer from domestic violence. If you are in a room filled with other people, look at the woman sitting next to you, until you count three (3) women. Based on statistics you know that two of those women have suffered from some domestic violence (i.e. hitting, verbal abuse, psychological distress, etc). If you are sitting at a table of ten (10) women, this means at least six (6) women in your group have suffered from domestic violence. These are our sisters, mothers, and daughters.
 
When ten victims in American Samoa were asked if they reported their abusers, only one victim reported to the police in American Samoa. When asked why they did not call, they said they had called for help before and did not feel safe. They also stated they did not feel the police would believe them. They reported those who were sent to provide assistance always found fault in the victim.
 
In our office I have helped women who have asked if we can send their husbands or boyfriends to our training sessions, so they can learn. One victim said, "I don't want to leave my husband, I just want him to stop." As women we always make sure to take care of our loved ones.
 
Domestic violence is defined as any behavior the purpose of which is to gain power and control over a spouse, partner, girl or boyfriend or intimate family member. Abuse is a learned behavior; it is not caused by anger, mental problems, drugs, or alcohol, for these are addictions that require a specific approach.
 
Our local law 47.0102 defines domestic violence as (1) “Domestic or family violence” means the occurrence of one or more of the following acts by a family or household member, but does not include acts of self-defense:
 Attempting to cause or causing physical harm to another family member or household member.

1. Placing a family or household member in fear of physical harm; or
2. Causing a family or household member to engage involuntarily in sexual activity by force, threat of force or duress.

Family members or household members include

1. Adults or minors who are current or former spouses;
2. Adults or minors who live together or who have lived together
3. Adults or minors who are dating or who have dated

 
It is the work of the Alliance to educate promote awareness about domestic violence.  We teach and talk about systems of oppression, the power and control wheel, and how abusers use the wheel to exert power.  They use isolation, involving separation from families and friends to ensure victims do what they say.  Perpetrators will control monies to ensure victims can not leave.  They attack victims mentally, reminding them they can never leave because nobody wants you because you are stupid, ugly, extremely hurtful words.
 
We ensure the community can identify domestic violence, how to protect themselves as victim, and where to go for assistance.
 
I encourage advocates and victims to look at the women or victims of violence in their lives, and provide them support.  Let them know they are beautiful, they are loved, and they are worthy.  Remember the importance of who we are in our community, and in the Fa’aSamoa.  We are sisters who are cherished by our brothers, the Va Feagaiga, the space between siblings where a covenant is formed, and it does not condone violence.  We must remember that domestic violence is a human issue and we all need to be part of the solution on how to strengthen families to end domestic violence in American Samoa. 

 Research shows a strong link between optimism and longevity. People who are resilient become positive and optimistic. They can regulate their feelings in critical situations to maintain their optimism. Dr. Krystal Evans stated, “Optimism is empowering. It’s the belief that no matter what challenges you face, that you can make a difference.”
           Victims of domestic and sexual violence face extreme challenges, to pathway from hurting to healing. Victims ask, “will this pain ever end?”. Advocates can remind victims “the pain you feel will end when the trauma you have experienced is listened to, gently spoken to and holistically healed.”  
           When engaging a victim, you can reduce their sense of helplessness   Ensuring victims that it is not their fault, taking construction action (primary control) begins the work to healing. Using optimism advocates can remind victims that there is darkness, but healing can allow for release. Optimism can help to set them free from the pain and restraints of abuse.
       Tips to provide victims is distraction when thinking negative thoughts. One example wearing an elastic band on their wrist. The victim snaps the band when they begin to have negative thoughts. Victims who “miss” their abuser can use the skill of disputation, where they argue against their thoughts. They can remind themselves of the negative behavior in the relationship like when the abuser put her down, made her feel bad about herself, or made her afraid by smashing things, destroying her property, controlling what she does, who she sees, to help her realize the relationship was built on mistruths. 
           
Optimism, like any habit, can be developed with effort and desire for change. Advocates can encourage victims to remember the abuse was not their fault, but more importantly they have the confidence to choose change.   to edit.

Written by:  Jennifer Tofaeono, Executive Director, ASADSV ​
Welcome to 2021!  Like many of us, at the beginning of December I take stock, assess what worked, and what needs to change for the coming year.  2020 has been grueling, often challenging, and I for one am happy to welcome 2021. This new year I feel there is hope in the work we do as the recognized American Samoa Dual Coalition (focusing on both domestic violence and sexual violence).
The Alliance is funded by two federal grants.  The scope of the anti-sexual violence/anti-domestic violence coalition was made with room to grow, understanding that creating collaborative efforts must be focused on the requisites of the community.  It is important to remember that not one shoe fits every Coalition.  In American Samoa the Fa’aSamoa plays an integral role in the village setting, family setting, religion, as well as political positions (i.e. Samoan Senators who are matai’s voted by their village).
Over the past few years, the Alliance has held listening sessions (Talanoa Tables) asking the community the lens in which they see violence, and how does the Fa’aSamoa impact our response to violence.   We have asked victims of domestic and sexual violence to share their stories on the local services provided.  Providers were asked to share their knowledge and awareness regarding available services for victims of violence.  We continue to ask the community to provide their feedback, and that has helped to tailor the education, messages used to promote awareness in American Samoa about violence.  The hope is to decrease the tolerance of violence in our community.
In 2021, the Alliance will continue to hold Talanoa Sessions, gaining from the community their knowledge, and beliefs about violence to ensure our messages are culturally appropriate.  We will continue to work together with our partners through our Sexual Assault Response Team/Community Coordinated Response Meetings that are held monthly.   These meeting support the work of local advocates providing direct services, statewide policy makers, and federal response to eliminate the challenges and improve the response to violence against women in our community. In the time of Covid-19 we will continue to increase virtual meetings to meet the local government requirements of social distancing.  There will be more podcasts to share the work of other service providers, or advocates in our community, even to include those from off island.  Each month we will increase awareness of the impact of violence through our Tusitala Newsletter, while featuring the work we do in the community.  We will continue to increase partnerships and collaboration, with service providers and advocates through supportive efforts to improve the lives of victims of domestic and sexual violence.   
Although 2020 was a difficult year, the Alliance Team welcomes 2021 with a heart of hope.  Please join us, by being an active participant with the Alliance.  Follow us as we communicate our calendar of events, learn more about our Talanoa Sessions, and share your insights.  Remember it takes a village to make a change.  Join us in 2021!! 

Written by:  Jennifer Tofaeono, Executive Director

When we speak of Domestic Violence you probably have heard about power and control.  During October we posted a picture of the Duluth Model the Power and Control Wheel on our Facebook page.  The wheel is a diagram of tactics used by abusive partners to ensure victims remain in the relationship. Tactics abusive partners use, are isolation, intimidation, emotional abuse, economic abuse, and male privilege. 
Researchers believe the main drive for abusive behavior by partners is due to male privilege or entitlement.   It is a male  notion, “I can dominate you”, “control you”, and resort to physical dominance to cause harm.  For male abusers, entitlement is attached to the core of who they are.  Many men will not relinquish entitlement and will do everything to maintain power and control over the abused.  Examples of what entitled abusers will say, “You need to do what I say, because I am the man of the house.” Many times, entitled abusers have a difficult time negotiating with their partners because they do not feel the female is equal to him.  They feel they are smarter, and better than her.  They are threatened with the thought of equality, as it lessens their manhood. 
An abuser uses entitlement as a critical part of their thought process and belief systems.  They mentally carry a belief system of superiority over their partner, but do not feel the same with other people.  When an abuser is in a work setting, they can negotiate, have healthy dialogue.  They may feel the power structure is appropriate, and it is acceptable.   Abusers feel their partners are NOT entitled to negotiate or respond because there is no equality in the relationship.  He is the authority in the relationship and entitled to hold the power and control  of the relationship.
Domestic violence is defined as a pattern of abusive behavior in any relationship practiced by one partner to gain or maintain control over another intimate partner.  It is a learned behavior.  Substance abuse such as drugs, or alcohol can lead to incidences of violence. The sense of entitlement in the abuser allows them to beat and batter their partner.  Because it is learned, we recognized we can unlearn negative behavior. 
Most abusers when asked why they abuse, will say they have witnessed the behavior from other family members, and it may be intergenerational (from father, grandfather, uncle, etc).  Samoan men  have shared stories where they were beaten by their parents and do the same to their children, as well as wives/partner. Growing up in an abusive environment will automatically have toxic behavior.  It is important to remember distance from abusive behavior, and time can be the beginning of adopting new and healthier behaviors.
Follow us as we continue to discuss ways to change behavior. If you have additional questions, please email: asadsv@gmail.com title the email “Male Entitlement”.  An Alliance staff will respond to your questions.  

LOLO M. MOLIGA             LEMANU P. MAUGA GOVERNOR        LIEUTENANT GOVERNOR
American Samoa Government
OFFICE OF THE GOVERNOR
DOMESTIC VIOLENCE MONTH (DVAM)
OCTOBER 2020WHEREAS, domestic violence destroys communities, relationships, and lives, and shatters the bedrock of our society -the family. Homes should be places of comfort and stability where love and mutual respect thrive. Domestic violence erodes our environment leaving many of our community in potentially life-threatening situations. It weakens our families, our villages, our community; and
WHEREAS, the experience of domestic violence is described as one unique to the context of additional oppressions based on race, ethnicity, age, sexual orientation, gender identity, type of labor performed, level of education, class position, immigration/refugee status or disability. Still, women make up a disproportionately higher number of victims of domestic violence, with nearly half of female homicide victims killed by a current or former male partner; and
WHEREAS, for every five (5) Samoan women, three (3) are being physically abused. Physical and sexual violence experienced by Pacific Island women and girls are higher than any other region in the world. Nearly I in 7 men, and 1 out of every 10 teenagers have experienced severe physical violence by an intimate partner in their lifetimes; and
WHEREAS, it is a public health, social justice, and human rights issue not to be ignored. Interventions require assistance at all levels to assist those who have suffered from domestic violence, and help survivors rebuild safe, stable, and self-sufficient lives; and
WHEREAS,, as a community, we must resolve to have zero tolerance for acts of domestic violence. During Domestic Violence Awareness Month, we reaffirm our steadfast commitment to empowering survivors and ending this deeply destructive abuse; and
WHEREAS, October 2020 is Domestic Violence Awareness Month, and the theme “It’s On US” urges our community to stand up against violence and be active participants. ‘It’s on Us’ means we accept responsibility to help support those affected by violence and to be part of healing. We all have a duty to speak out against these to make every effort to prevent such tragedies from occurring. ‘It’s on us· means to elevate conversations by creating powerful voices to make a change; and
WHEREAS, this month we strengthen our resolve to ensure homes are places ofrefuge, comfort, and protection - and not of fear and abuse. We renew our commitment to support and protect victims. Together, we can ensure those who have suffered at the hands of abusers receive needed care and support, hold perpetrators accountable, and protect potential victims from future abuse; and
WHEREAS, the AMERICAN SAMOA ALLIANCE AGAINST DOMESTIC & SEXUAL VIOLENCE recognizes that more work remains until every individual is able to live free from fear. “It’s on Us” to prevent domestic violence, and strive to eliminate all its horrific forms in order to sustain the hope of a better life for victims and to foster safer homes and relationships for everyone.
NOW THEREFORE, I, LOLO MAT ALASI MOLIGA, THEREFORE, I, LOLO MATALASI MOLIGA, Governor of the Territory of American Samoa, by virtue of the authority vested in me, do hereby proclaim October 2020 as “Domestic Violence Awareness Month” and endorse the commitment to ending Domestic or Family Violence in the community. I call upon all citizens of the Territory of American Samoa to stand firm in condemning domestic violence and supporting survivors of these crimes in finding the safety and recovery they need; and to support, recognize, and trust in the efforts of law enforcement, public health and service providers to hold perpetrators accountable, protect victims of crime and their communities, and prevent future violence. IN WITNESS WHEREOF, I have hereunto set my signature on this 16th day of  September, in the year of our Lord, two thousand twenty.
Masina Mo Le Fa’alauiloaina o Sauaga Fa’alotoifale Oketopa 2020TALUAI, o sauaga fa’alotoifale e fa’aleagaina nu’u ma afio’aga, mafutaga, ma ola o tagata, ma talepeina le fa’avae o mea uma -le ‘aiga. O ‘aiga e tatau ona avea ma nofoaga o le mafanafana ma le mautu, ma olaola ai le alofa ma le fefa’aaloaloai. O sauaga fa’ alotoifale e fa’ aleagaina ai le tatou si’ osi ‘omaga ma o’ o atu ai i ni tulaga e ono lamatia ai le soifua o tagata nu’u i nu’u ma afio’aga.
E fa’ato’ilalo ai o tatou ‘aiga, tatou nu’u ma afio’aga; ma
TALUAI, o le a’afia ai o se tasi i sauaga fa’alotoifale, ua fa’arnatalaina o se tasi tulaga uiga ‘ese mai nisi sauaga fa’aopoopo e fa’avae mai i ituaiga tagata, tagatanu·u, tausaga, itupil, ituaiga galuega o loo galueina, maualuga o a’oa’oga, vasega o le tamaoaiga, tulaga tau nofo mau, sulufa”i po o lei ai o ni rnana’oga fa’apitoa. Peita’i o loo maualuga pea le numera o tama’ ita’ i o loo a’ afia i sauaga fa’ alotoifale, ma e latalata i le afa o tama’ita’i ua maliliu i le solitulafono o le fasioti tagata, na fasiotia e se ali’i o loo fai ma ana pa’aga i le taimi na maliu ai, pe na avea ma ana pa·aga i se taimi ua te’a; ma
TALUAI, mai le lima (5) o tama’ita’i Samoa, e toa tolu (3) o loo sauaina fa”aletino. Mai vaega uma o le lalolagi, o le atu pasefika e maualuga ai lava ona numera ile a ’afiaga o tina ma tam a’ ita’ i i sauaga fa’ aletino ma sauaga fa· afeusua · iga. E latalata i le tasi (1)mai le fitu (7) ali’i, ma e tasi (]) mai le sefulu (10) o tupulaga talavou ua a·afia i sauaga fa’aletino matuia ma sauaina e se o loo avea ma pa’aga i lo latou olaga; ma
TALUAI, o se mata’upu tau i le soifua fa’alaua’itele, fa’amasinoga amiotonu, ma aia tatau a le tagata e le tatau ona le amanaiaina. O le fa’auilavea e mana’omia ai le fesoasoani i tulaga uma e mafai ai ona fesoasoani mo i latou ua puapuagatia mai sauaga fa’alotoifale, ma fesoasoani ia i latou ua sao mai i sauaga ina ia toe fausia ni olaga saogalemu, mautu, ma le mafai ona fa’alagolago le tagata ia te ia lava; ma
TALUAI, i le avea ai ma nu·u ma afio’aga, e tatau ona tatou faia se fa’ai’uga ina ia leai se fa’apalepale po o se taliaina o faiga o sauaga fa’alotoifale. I lenei masina e fa’atupula’ia ai le malamalama i sauaga fa’alotoifale, tatou te toe fa’amautu ma fa’amausali ai le tatou ta’utinoga tumau i le fa’amalosi’au mo i latou ua sao mai sauaga ma fa’amutaina ai nei sauaga matuia; ma
TALUAI,  o Oketopa 2020, o le masina e fa’atupula’ia ai le tatou malamalama ma le silafia e fa’atatau i sauaga fa’alotoifale ma o le manulaufi o le “E i luga o tatou” o lo o talosagaina ai o tatou nu·u ma afio’aga ina ia tutula’i e tete’e atu i sauaga ma ·auai i taumafaiga uma e tineia ai sauaga. ‘E i luga o tatou’ o Iona uiga tatou te taliaina le matafaioi o le lagolagoina o i latou ua afaina i
sauaga, ma avea i tatou ma se vaega o le fa’amalologa. E tofu uma tatou ma tiute e tautala fa’asaga i nei soligatulafono ma faia taumafaiga uma ina ia taofia ai nei fa’ alavelave mai le tupu pea.
·’E i luga o tatou’ le faatupula’ia o talanoaga e ala i le fausiaina o si’ufofoga mamana e faia se suiga; ma
TALUAI, i lenei masina, tatou te fa·amalosia ai o tatou fa·ai·uga ia fa·amautinoa o ‘aiga o ni nofoaga o le sulufa’iga, mafanafana, ma puipuiga - ae le o le fefe ma le saua. E fa’afouina le tatou ta’utinoga ina ia lagolago ma puipui i latou ua a’afia i sauaga. Mo i latou ua sauaina, e mafai ona tatou galulue fa’atasi ina ia mautinoa latou te maua se tausiga ma le lagolago o lo o mana’omia, ma taofia ma tali i moliga i latou ua molia i le tulafono, ma puipuia i latou e ono afaina i sauaga i le lumana’i; ma
TALUAI, e malamalama LE MAU A AMERIKA SAMOA E TETE’E ATU I SAUAGA FA’ALOTOIFALE MA SAUAGA FA’AFEUSUA’IGA, e fa’atumauina pea le tele le galuega se’i vagana ua
mafai e tagata uma ona ola sa’oloto mai i le fefe. “E i luga ia i tatou” le taofia o sauaga fa’alotoifale, ma taumafai ina ia ave’esea uma foliga mataga ina ia mafai ai ona fa’atumauina le fa’amoemoe mo se olaga sili atu se lelei mo i latou ua a’afia i sauaga ma tausi ma fa’afailele ai ‘aiga saogalemu ma mafutaga po o so’otaga mo tagata uma.
O LEA, IA FA’AMAUINA, O A’U O LOLO MATALASI MOLIGA, Kovana o le Teritori o Amerika Samoa, e tusa ma le pule ua tu’uina mai ia te a’u, ua ‘ou poloa’iina ai le masina o Oketopa 2020, o le “Masina Mo Le Fa’alauiloaina o Sauaga Fa’alotoifale” ma fa’amaonia le ta’utinoga ina ia fa’amutaina sauaga fa’alotoifale po o sauaga o aiga i nu’u uma ma afio’aga. Ou te vala’au atu i tagatanu’u uma o le teritori o Amerika Samoa ia tutu malosi i le fa’ato · ilaloina o sauaga fa· alotoifale ma lagolagoina i latou ua sao mai i nei solitulafono, e ala lea i le sa’iliina o le saogalernu ma le toe maua o le malosi o lo o latou man a· omia; ma ia lagolagoina, iloa, ma talitonu i taumafaiga a i latou e fa· amalosia le tulafono, fesoasoani i le tausiga o le soifua maloloina o le lautele, ma i latou o lo o avatua se ‘au’aunaga mo i latou ua a’afia i sauaga, ina ia taofia ma tali i o latou moli’aga i latou o lo o solitulafono, puipuiina i latou ua faia i ai nei solitulafono ma o latou nu’u ma afio’aga, ma puipuia mai nisi sauaga i le lumana’i.
I LE MOLIMAUINA AI, o lea ua ‘ou fa’amauina i lo’u sainia i le aso 16 lenei o Setema, i le tausaga o lo tatou Ali’i, lua afe luasefulu.
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LOLO M. MOLIGA
Governor of American Samoa
This ad paid by The Family Violence Prevention & Services Act (FVPSA) Award #2201 ASSDVC​

September is recognized as National Campus Safety Awareness Month which brings attention to the issue of safety on campus. This encourages public conversation about violence prevention on campuses all around our nation. Although it focuses on colleges and universities it can apply to high schools, middle schools and elementary schools. Students in the country become victims of sexual assault, robbery, stalking, homicide and other crimes. 

According to campus crime statistics (2018-2020 American Samoa Community College general catalog) and  Campus Safety and Security website our local college has within the years 2015-2018 had crime offenses. The highest number of committed offenses at ASCC are burglary, Liquor violation, drug violation and sexual harassment. Aside from sexual harassment and aggravated assault, no other serious violent offense such as rape, murder have been reported between 2015-2018.  

View photo below retrieved from American Samoa Community College General Catalog 2018-2020

Although, numbers are small for Campus crime at ASCC it is still too much for such a small college. Campus violence continues to be a significant issue among mainland schools and our local students attend or transfer to as they pursue higher education. As a community and a nation we need to unite to eradicate all forms of violence on campus and navigate solutions that will work for each campus across our nation. 

Throughout the rest of the month of September we will continue to raise awareness and encourage public conversation about violence prevention on campus, through our social media platforms. 

For more information on Campus Safety awareness you may contact us via phone 699-0272 or email asadsv@gmail.com. 
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The Jeanne Clery Disclosure of Campus Security Policy and Campus Crime Statistics Act also known as The Clery Act is a Federal Law that requires all colleges and universities to publish information regarding crime on and around their campuses and is enforced by the United States Department of Education. All colleges and Universities, according to the Clery Act are required to do the following with regards to sexual assault: 

1) Publish an Annual Security Report; 
2) Disclose crime statistics for incidents that occur on campus, in unobstructed public areas immediately adjacent to or running through the campus and at certain non-campus facilities; 3) Issue timely warnings about Clery Act crimes which pose a serious or ongoing threat to students and employees; and 
4) Devise an emergency response, notification, and testing policy. 

The Clery Act was named and passed after Jeanne Clery, who was raped and murdered in her dorm room by a fellow student on April 5, 1986 at Lehigh University. After her incident it led to increased attention on unreported crimes on numerous college campuses across the country. Thus, 4 years later in 1990, the Clery Act was enacted by congress. Since the enactment of the Clery Act, it has been amended 5 times to ensure increased safety and reporting measures. 

All schools and universities in the United States of America that receive any federal funding, including student financial aid, apply to The Clery Act. 

The significance of the Clery act is critical as it aids in fostering safe campuses around the nation. Students have the right to receive education in an environment where they will not be harmed or harassed. As we continue to raise awareness on Campus Safety for the month of September, we encourage students, parents and teachers to have knowledge on student rights and how to help create and foster safe campuses. Student voices need to be heard too! 
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Title IX of the Education Amendments Act of 1972 is a Federal Law. This Law states that:

“No person in the United States shall, on the basis of sex, be excluded from participation in, be denied the benefits of, or be subjected to discrimination under any education program or activity receiving Federal financial assistance.”

Title IX is a federal mandate that protects students attending educational institutions from sex discrimination. The law says that students cannot be denied participation in any school program solely based on their sex.

This law applies to all students, faculty and staff in federally funded education programs and activities. This includes private, parochial or other schools that also receive federal funding through different programs.

Before Title IX came to pass, female college athletes did not receive the same opportunists that male college athletes received. "The National Collegiate Athletic Association (NCAA), which was created in 1906 to format and enforce rules in men’s football but had become the ruling body of college athletics, offered no athletic scholarships for women and held no championships for women’s teams. Furthermore, facilities, supplies and funding were lacking. "

Thus, leading to implementing such law to create equality between male and females in all educational institutes.

Information Retrieved from https://www.knowyourix.org/

The American Samoa Community College (ASCC) applies to this act. If you would like to know more about this or who you could talk to at ASCC about title IX here is some information to help you : 

LEAD TITLE IX COORDINATOR
Name: Mr. Sonny Leomiti
Title: Vice President of Administration and Finance
Address: 
PO BOX 2609
Pago Pago, AS 96799
Phone: (684) 699-9155 ext. 352
Email: s.leomiti@amsamoa.edu

For more information on Campus Safety awareness you may contact us via phone 699-0272 or email asadsv@gmail.com. ​

When I grew up I was always taught that the police are your friends.  If you ever need help, go to the police.  The job of the police is to serve and protect.  So, let’s begin here.  The other day I got into a minor fender bender in a parking lot.  The other party said it was minor so we’d take care of it on our own.  It didn’t work out that way so I called the Fagatogo police station that evening and asked them what I needed to do.  Because it was late I was told to visit the nearest station the next day to file my statement.  Well, I couldn’t make it the next day because of important meetings I had to attend, but I did go the following day.   
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Understanding what victims of domestic/sexual violence go thru
What happened next made me think about, what victims of domestic/sexual violence must go through when they are looking for assistance from law enforcement or first responders.
As a victim advocate, I know what an effective response should look like.  In this case, it was not that.  Before I even sat down the officer was already shaking his head.  I had not even open my mouth to explain why I was there before he told me he was going to give me two citations. 
Why was I being treated like I was a criminal?
I was still shaken up and very nervous from the accident.  After all, it is not every day that a person gets into a minor fender bender, I did not know the process.  I thought I was doing the right thing yet why I was being treated like I did something wrong.   
He said, the two citations are for 1) because I got into a car accident and 2) because it was more than 24-hours after the incident.  I told the officer, “But it wasn’t my fault.”  He said it doesn’t matter. 

Lack of understanding of the system
I then said, “Show me where does it say all this, that I get 2 citations?  I have never heard of this before.  I came to you for assistance.  You didn’t pull me over somewhere.”  It was then that he ordered me to leave the station immediately, which I did.
I ended up going to Fagatogo police station, Traffic Division, the next day.  They said the same thing.  When I said that I needed to file a statement for the police report for the car insurance company they said no, I’m not allowed to.  They said, “tell it to the judge if you decide to fight the citation.” 
   
Re-victimization
I felt that was a terrible experience.  The officers seemed cold and unemotional to me, and I was never asked if I was okay.  I was never asked if I needed help. I was never asked if I understood what was available to me. I was more traumatized by the process than by the incident.
At the Alliance office where I work, I have interviewed victims of domestic/sexual violence and when asked why they didn’t report to the Police, one victim/survivor commented, “I didn’t know what to feel or do, it was complete confusion.”  Others have commented they didn’t report because, 1) they get the run-around (e.g. told to go to agency a, b, c, and d) 2) victim-blaming, 3) being threatened to be taken to jail, 4) lack of trust in the system, 5) lack of confidentiality and 6) re-victimization. 
*If you are a victim of domestic/sexual violence or know someone who is a victim there are community advocates available.  It is important that they have a victim advocate who is familiar with the system and can be a voice for them and provide support and assistance. For more information contact Mona Uli, at the Alliance 699-0272 or email:asadsv@gmail.com