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.   

(Tusia:  Judy Mata’utia)
E ui ina mafai ona a’afia uma faatasi alii ma tamaitai I sauaga faafeusuaiga, e tele lava ina faataunuuina nei sauaga e le itupa o alii.  Ae o le tele o alii e alolofa I tagata o lo’o latou mafuta ma latou te le sauaina.  O le tele foi o alii latou te fia fesoasoani I le taumafaiga e faaumatia nei ituaiga sauaga.  O mea nei e 15 e ao I alii uma ona latou silafia e faatatau I sauaga faafeusuaiga ma tulaga e mafai ona faia e taofia ai.

1. O le faiga faamalosi o se ituaiga o sauaga faafeusuaiga.  So’o se ituaiga feso’otaiga tau feusuaiga e le’i manaomia  - mai le feasogi e o’o atu i le pa’I atu I le tino e faasolo atu ai lava ina feusuai – ma se tasi e lei aumaia ai se faatagana, o sauaga faafeusuai ia faiga.
2. O le tele o faiga faamalosi e faia e tagata e silafia e le ua sauaina.  A le’o se tagata sa la nonofo pe mafuta I se taimi ua te’a, o se tagata atonu e faaaiga I ai, po’o se tagata e iloa e le ua a’afia I sauaga mai se mea.
3. O lo’o sauaina foi alii I sauaga faafeusuaiga.  E ui ina toatele oi latou ua a’afia I sauaga faafeusuaiga o tamaitai, ae o lo’o faaalia mai I suesuega o lo’o tele foi I latou ua sauaina o alii matutua faapena foi ma tamaiti laity.
4. O le faamalosia I faiga faamalosi e mafai ona faatinoina I ni vaega se tele e pei o le:

• Faaaogaina le malosi faaletino po’o se aupega
• Faaona le tagata ina ia faia ai faiga faamalosi
• Le usitaia pe faalogo foi pe a fai atu ‘leai’
• Tau faamata’u le tagata, o isi, po’o ia lava

1. E iai le aia tatau a le tagata e faapea atu ai ‘leai’ I faiga faafeusuai.  E leai se mea faapea o le ‘mauaina o le aia tatau’ e faia ai ni faiga faafeusuai.  E iai le aia tatau a le tagata e faapea atu ai ‘leai’ pe a;

• Fai sa inu, pe ua faasuaava
• Faia ni lavalava e iloa atu ai ni tele o vaega o le tino
• Ua tele ni tupe ua faaalu e le tagata lea te lua tafafao
• Fai na fai atu muamua ‘ioe’
• Fai o lo’o lua feasogi
• Fai ua feoai mo se taimi umi lava

1. O le leai o se upu e lagona po’o le sao foi, e le’o se faatagana.  Aua nei iai se manatu faapea afai ua iai ni ota faalogona ua fia faia faiga faafeusuai, o lo’o faapena foi lagona o le isi tagata.  Ia puipui e le tagata ia I lona faailoa manino atu I le isi tagata ona faalogona o lo o iai, ma fesili po’o faapena foi le isi tagata, ona faalogo lelei lea I le tali e aumai.
2. Aua le faamalosia le isi tagata ina ia faia faiga faafeusuai.  E mafai ona avea ma ni faiga faatogafiti pe afai e faatauanau se isi ina ia faia nei faiga. 
3. O le ava e tele ona avea ma mafuaaga ua fai mai nisi e mafua ai ona faia nei sauaga.  Afai e ona se isi, e le o se alaga tatau lea e faia ai nei faiga faafeusuai.  Afai ua e filifili e te tagofia le ava malosi, ia faia ma le faautauta.
4. O lou taumafai ina ia faaona se isi tagata ina ia faia ai faiga faamalosi po’o faiga faafeusuai o le faia lava lea o sauaga faafeusuai.  Afai e te lua feusuai ma se tasi e matua leiloa lava se mea ma ua oo I se tulaga ua le mafai e ia ona aumai se faatagana ia te oe, I le vaaiga faaletulafono, o lo’o e solia le tulafono ma e faia faiga faafeusuai, tusa foi pe le’I faapea mai ‘leai’.
5. E te soli tulafono pea e faia faiga faafeusuai.  So’o se isi na te faia faiga faafeusuai e aunoa ma se faatagana, ua ia solia le tulafono, ma e ono faalepuipui ai pea faamasinoina.  Tusa lava pe na te iloa le tagata pe leai, e tutusa lava faiga o le tulafono e puipuia uma ai tagata e aafia I sauaga nei.
6. O le uiga o le ‘leai’o le ‘leai’.  Afai e fai mai se isi e leai, ae le faalogo ma usitaia e le isi tagata le mea o lo’o manao i ai le isi, o lona uiga ua aafia I sauaga faafeusuai. 
7. E aafia loa se isi I faiga faamalosi, ua matua suia atoa le olaga o lena tagata.  E ogaoga ma matuia nei mea o sauaga faafeusuaiga.  O se tagata ua faia iai faiga faamalosi atonu o lea maua i faafitauli faalelagona ma le faaletino.  O lea faigata foi ona toe talitonuina nisi o tagata.
8. O sauaga faafeusuaiga e le faapogai pe mafua mai ona o le tagata ua aafia I sauga nei.  O nisi oi latou ua aafia I sauaga faafeusuaiga e faigata ona saili ma aapa atu mo se fesoasoani ona o nisi o taimi latou te toe tuuaina lava I latou I le mea ua tupu ia latou.  Afai e te silafia se isi ua tupu ai nei sauaga ia talitonuina I latou pe a fai ua faasoa mai I le mea ua tupu.
9. E mafai ona avea I tatou ma suiga tele.  Ia avea I tatou ma tagata e puipuia o tatou aiga ma uo, ia saogalemu mai nei ituaiga sauaga.  Fesoasoani atu I se isi e foliga mai o lo’o tulai mai ai ni mea faapea.
10. Tautala mai.  Afai e te faalogo I tala tausua e faatatau I faafeusuaiga, ia tautala atu e taofia nei amioga.  E leai ma se tulaga malie e ono talie ai e faatatau I sauaga faafeusuaiga.

O le faaumatia o nei faiga faalelelei e amata I suiga o tatou amioga – e amata ia te oe ma au!
 
 
 
 
 

Rural Newsletter April 2023
Karrollyn Fitisone 
Every April, the Nation brings attention to (SAAM) - Sexual Assault Awareness Month. This movement is spearheaded by the National Sexual Violence Resource Center (NSVRC) and consists of multiple efforts to educate and engage the public in issues surrounding sexual assault. This year marks the 22nd anniversary of SAAM which means officially it has not be around for very long however, the fight for rights for people of color, women’s rights, and other social activism efforts have all made conversations around sexual assault and domestic violence more possible and have definitely played an integral role in promoting justice and change where needed. The theme of Sexual Assault Awareness Month 2023 is “Drawing Connections: Prevention Demands Equity.” Photo Credits: NSVRC

This theme ties in really well with the history surrounding sexual assault in that sexual violence is often fought hand in hand with ending systems of oppression. There we have our drawn connections. Systems of oppression such as racism, sexism, classism, heterosexism, ageism, ableism, and others can contribute to higher rates of sexual harassment, assault, and abuse. Prevention is often seen as the greatest way to reduce the risk of harm, and really a safer way to approach potential or prospective problems. Therefore the message that is being expressed is really that we cannot end sexual assault or violence without also addressing the unequal treatment of populations within our communities, to be truly immune, exempt, free, or safe from sexual violence, we have to be fair, just, honest, and value one another!

Rural Relation: As we know sexual assault does not discriminate, in fact it impacts every person in the community. 47% of all transgender people have been sexually assaulted at some point in their lives (James et al. 2016). This statistic is truly heartbreaking and speaks to the importance of advocating for all people irrespective of gender identity, sexual orientation, age, religion, and so on and so forth. We know that perpetrators of domestic and sexual abuse can be and are most often found (over 80%) within our own social circles: relatives, religious leaders, partners, and this can cause underreporting because of emotional pressures. Furthermore the U.S. Justice Department Bureau of Justice Statistics found in a 2010 survey that 65% of rapes and sexual assaults in rural communities go unreported. It is the hope through this project that we get a glimpse of American Samoa, a recognized rural territory, and furthermore a closer look at our fa’afafine (in the manner of a woman) population, our socially accepted third gender (assigned male at birth, does not adhere to Western constructs of gender identity or sexual orientation, exhibits both masculine and feminine traits) Fa’afafine/SOFIAS members pictured Pictured Source: SOFIAS FB Page

College rape statistics about transgender, genderqueer, and gender nonconforming (TGQN) students have shown that in 2019 an average of 23% of students were in danger of being sexually assaulted, compared to 18% of non-TGQN students. These stats are concerning because they are significantly higher than college sexual assault statistics 2018, which means the problem is getting out of control. Sexual violence has been found to be even higher in some subpopulations within the transgender community, including transgender youth, transgender people of color, individuals living with disabilities, homeless individuals, and those who are involved in the sex trade (DOJ, Office for Victims of Crime). As we know that fa’afafine are often described by transgender terminologies and are sometimes even placed under that identification label, it is important that we document their experiences of violence and how to best serve them. These shocking and disheartening statistics highlight the need for education, policy change, and a combined community effort to address the causes of hate and ensure that victims can get the support that they need. It is our hope that through the Rural Grant Project we can get some much-needed insight of the state of dv/sa within our fa’afafine community in order to help victims survive, get effective service provision, and produce more advocates and hopefully more positive change for them in the various sectors of the island.
​PC L-R: Icon Scout, UCLA- Williams Institute/Dreamstime, Wikimedia Commons Sources for Statistics: NSVRC, Statistics, NYT, LAT, Women’s Center Youth and Family Services, Rainn, MSN, USA Today, The nation, Department of Justice, Calcasa, The Insider, US Center for Disease Contro

Tusia:  Monica Ve’ave’a
O faaupuga nei ‘o faiga tutusa’ ma ‘faiga lelei ma le le faaituau’,  e masani ona fesuisuia’i lona faaaogaina.  O lea la lona eseesega – ae aisea fo’i e taua ai le tatou malamalama i ai, faailoa ma faatauaina?  Se’i tatou tilotilo la i lona faauigaina faigofie.
O le uiga ‘o faiga tutusa’ o le mafai lea ona maua e tagata ta’itasi po’o le toatele ia alaga oa po’o avanoa tutusa.  O ‘faiga lelei ma le le faaituau’ o le mafai lea ona iloa e eseese tulaga o tagata ta’itoatasi, ma e tatau ona maua ia alaga oa ma avanoa e manaomia ina ia ausia ai e tagata uma se taunuuga tutusa. 
O ‘faiga lelei ma le le faaituau’ e mafai ona faauigaina i le avatu lea i tagata uma mea latou te manaomia ina ia faamanuiaina ai latou.  O lona uiga, e le’o le avatu i tagata uma le mea e tutusa lelei.  Afai o le a avatu i tagata uma avanoa e tutusa lelei, ma le faamoemoe e ono tutusa ai tagata uma, o lae e faapea na amata tagata uma i le mea e tasi – e tele se le fetaui o lea tulaga ona e le tutusa tagata uma.
I nisi o taimi e mafai ona fesea’i le faauigaina o ‘faiga tutusa’, ona e faapea nisi e tatau ona faia faiga tutusa e tutusa ai iuga e maua e tagata uma.  O talitonuga nei ua tatou masani ai mai le tatou tuputupu ifo ma aoaoina ai tatou i faiga tutusa, ae o le mea moni lava, o iuga tutusa e maua pe afai na tutusa mai le amataga.
O le faaaogaina o ‘faiga lelei ma le le faaituau’ mo le agai i luma o taumafaiga a tamaitai – o faiga tutusa e taula’i i le maua e itupa uma o avanoa tutusa, e pei o le aia a tamaitai e palota ai. Peitai, e tele nisi o tulaga e manaomia e tamaitai e ese mai i le mafai ona palota.  E manaomia ona latou auai atu i ni faiga masani e faatupulaia ai le lagolagoina o I latou I vaega uma o le latou soifuaaga, mai lava I aoaoga e o’o atu i galuega faapea ma le itu tau le soifua maloloina.  O le mataupu tau i itupa e tele ona magaala, ma o tamaitai o se vaega e tele ni ona eseesega, mo se faataitaiga, o nisi o tulafono e faamanuiaina ai nisi o tamaitai, atonu e le faamanuiaina ai nisi.  E manaomia se suiga mai i faiga tutusa i itupa i faiga lelei ma le le faaituau i itupa mo se aga’iga’i lelei i luma.
 
 

Written by:  Karallyn Fitisone
In American Samoa, several women have celebrated and posted to social media about International Women’s Day and Month. Throughout the Rural Grant Project we bring awareness to gender-based violence particularly that which is against our fa’afafine community. We have gathered insight about their experiences of violence and experiences of accessing services with the ultimate hope to create awareness and advocacy for our fa’afafine that might in turn decrease discrepancies or barriers to care for fa’afafine. We recognize and understand that there are still areas for improvement to cater to the needs of women and fa’afafine on island but are hopeful that through projects such as these, we can continue to have important conversations that can lead to positive change and more equity and inclusion for ALL Women (including our fa’afafine sisters). Follow along to the Alliance Social Media Pages or on the Alliance website to keep updated on Rural Project progress. As we continue to celebrate women this month, may we also honor our fa’afafine sisters!

Sources : https://www.hrw.org/news/2023/01/04/fight-womens-rights-fight-against-authoritarianism

• https://www.dw.com/en/international-womens-day-a-fight-for-freedom/a-64920145
• https://www.weforum.org/agenda/2019/07/gender-where-feminist-movements-and-lgbti-movements-meet/
• https://www.aclu.org/news/womens-rights/how-womens-rights-paved-the-way-for-gender-justice-at-the-acl u For More Information: https://www.youtube.com/watch?v=0PzWnljCpL0 , https://www.history.com/topics/holidays/womens-history-month, https://nationalwomenshistoryalliance.org/2023-theme/

Written by:  Karallyn Fitisone
During this month honoring Women’s History, we reflect on all of the women and individuals who came before us to fight for our rights. On March 8th there was a global celebration or recognition of International Women’s Day. On this day we celebrate the social, cultural, political, and economic achievements of women and rally to promote gender equity, and show support for women who are still fighting for their rights. All throughout the world we see many instances of women fighting for their rights:

Worldwide, Women consistently fight for their rights: Some Examples

• Chinese Govt. Population policies: forced abortions or forced pregnancies based on countries needs
• Qatar criminalizing extramarital sex - primarily targeting women
• Russia and Turkey limiting/decreasing protections against domestic violence
• Mexico - government data showing more than 10 females are slain on average everyday in Mexico

 
What can we do about it?
Educate ourselves and stay informed on the challenges that women face throughout the world. We can also learn about their rights and how we can take action and or help in their fights for their rights.

• Countries with the top crises for women’s rights: Afghanistan, Iran, Yemes, Chad, Syria, South Sudan, Pakistan, Somalia
• Donate to groups that work toward equity (fighting for the protection of women’s rights)

Make sure your fight for women’s rights includes trans women! Trans women (especially trans women of color) are subject to some of the most violence and restrictive legislation throughout the world and it is important that we include ALL women in important conversations about women’s rights- cisgender, transgender, and women of color. (PC: James Daniel, ACLU)

With approximately 2 and a half months into the year of 2023, there have been numerous legislative efforts in the United States that aim to limit the rights of women and even legislation targeting and harming trans-women. It has been explored and discussed before, the relationship and intersections of LGBTQ+ and feminist movements. They exist from similar root causes which are the ill-treatment of individuals because of their gender orientation and sexual orientation. These similarly rooted causes have contributed to the movements often being jointly fought. It is our hope that we continue to dismantle harmful beliefs of gender defining our roles and worth in society.

Written by:  Merlva A  Betham, Jennifer Tofaeono, MBA
Every March women are recognized and celebrated for their contributions to history, culture, and society.  It is a month-long celebration that began in 1982 when President Ronald Regan proclaimed March 7, as “Women’s History Week”. It is a chance to acknowledge women’s contributions, and accomplishments, which are undervalued.  We celebrate this month for the women who have fought and continue to fight for equality, justice, and opportunity in our island.  As a female I would like to honor the women in my life who have made an impression on me. That have motivated me, and continued to cheer me on.   
My Aunt Sae’uteuga Le’au Scanlan, daughter of Saipele S. Le’au and mother Suluama Lea’ai born in 1937 in the village of Fagatogo.  She was the fourth of twelve children.  My grandfather Le’au expected great things from his daughter.  At a time when it was uncommon for Samoan females to attend college, he sent her to attend San Francisco State College where she graduated with a Bachelor’s degree. When she returned to American Samoa, she married her husband who later became High Chief Fanene Morris Scanlan and had two children.  She was an educator in American Samoa for several years before pursuing a Master’s degree at the University of Hawaii, followed by a Ph.D from Brigham Young University in 1975. American Samoa Community College, a tertiary educational institute, hired her as a Dean, and was quickly promoted as the school's Vice President, and eventually the President where she served for over a decade.  In my family she encouraged us to pursue higher education and celebrated with each of us when we graduated--she applauded as I graduated with my Bachelor of Arts, and Masters. My Aunt currently lives a quiet life, but she continues to be a force in Samoan history.
Seuva’ai Mere Tuiasosopo Betham, daughter of High Chief Orator Mariota Tiumalu Tuiasosopo. and mother Venise Pulefa’asisina-Tuiasosopo, was born to do great things.  Mere was the first woman to be appointed as the Director of Education in American Samoa.  Her father, High Talking Chief Mariota Tiumalu Tuiasosopo encouraged Mere to attend US college, and gain her Bachelors of Arts.  As a Samoan Teacher, who later became vice principal,  principal, before becoming the Director of Education.  In 1978 she was one of few Samoans to hold an administrative position.  When she became Director of Education, she was a trailblazer.  She once said. “for every child to be able to learn well, he must be taught well…our people are our greatest and only valuable natural resource, it is imperative that we invest heavily in their development at all levels.  In doing so, we invest in our country’s future stability, growth, health, and security.”   She held that position for many years.  She encouraged and supported a bicultural educational system ensuring Samoans would maintain our cultural identity.  In later years, 1991, she was initiated into her village council of chiefs and became the sole female out of seven Samoan associate judges. As the mother of six children, they were encouraged to strive for academic excellence, as each attended college and obtained their degrees. Unfortunately, she passed at the young age of sixty-five after she lost her battle to cancer. I deeply miss my aunt who provided me love and support.  She always knew that as Samoan women we could accomplish anything. 
It would be remiss of me not to mention other female leaders who have since passed, Dr. Adele Satele Galeai, and High Chief Tiumalu Telesia Lagarejos Scanlan. We honor our  first female U.S. Congress woman, Amata Coleman Radewagen, previous ASCC President Dr. Salu Hunkin-Finau, and current ASCC President, Dr. Rosevonne Pato.  The list of names does not stop there. I invite our community to celebrate the females who were trailblazers in your family or has made an impression to you and honor them.  Remember to celebrate their achievements!
​
References:
Congressional Record Volume 143, Number 108 (1997) Tribute to the Late Seuva’ai Mere Tuiasosopo-Betham retrieved from:  https://www.govinfo.gov/content/pkg/CREC-1997-07-28/html/CREC-1997-07-28-pt1-PgS8204-2.htm

Written by:  PROVISION
     Every year in the month of February, people all over the country work to shed light on teen dating violence, so February has become known as Teen Dating Violence Awareness Month. This time is when a spotlight is placed on educating folks about the importance of bringing an end to dating violence and pointing young adults, and their families in the right direction to get help.
     Violence between dating teens or young adults is commonplace, with 1 in 3 teens in the U.S. experiencing physical, sexual, or emotional abuse from their partners. The abuse often takes place face to face, but can also happen through social media or online. Teen dating violence may involve things such as stalking, physical violence, psychological abuse, and sexual violence.  Teasing and name-calling are often thought of as normal in a relationship, but they can also build up and lead to more serious acts of violence. Oftentimes, unhealthy relationships and behaviors go unreported because teens are afraid to say anything to their friends and families.
     Certain demographics play a role in the amount of risk that teens face. Topping off the list of abuse victims are female students who suffer higher rates than male students.  Students in the non-binary community or those who aren’t sure of their gender identity also experience higher rates of physical and sexual dating violence.
     Depression, anxiety, smoking, drinking, drug use, and suicidal thoughts can all be attributed to abusive teen relationships, and bad relationships can also lead to future problems in relationships. Fortunately, something can be done about it and we can all take part to prevent violence in the younger generations.
     Participate in teaching healthy relationship skills to our teens.  Be a mentor and create a safe space where young people can find guidance. In 2022, the Love is Respect Youth Council chose the theme “Talk About It,” to deal with Teen Dating Violence. As a continuation of that theme, “Be About It” was chosen for 2023. It’s vital for us to talk about teen dating violence, but we also need to “be about it.”  If you know someone who needs help with teen dating violence, hear them out and point them in the right direction to get them the help they need.  “Be About It” calls on us all to create a world free from relationship abuse.  For more information about Teen Dating Violence, you can also contact the Alliance.

 Written by: Jennifer Tofaeono, Ex Director
      In November 2022, the American Samoa House of Representatives general election results found all seventeen (17) district seats were won by male(s) resulting in zero female representation in the Fono.  Women continue to be a distinct minority in politics.  The largely underrepresentation of women in the Fono changes the optics of forward movement in American Samoa.  In 1848 the women’s rights movement brought to light the low situation of women, and their absence of freedom. 175 years later, and women continue to have limited access to political, educational, corporate, and other important spaces.  
        March is Gender Equality Moth dedicated to celebrating the social, political, cultural and academic achievements of women in the world. Gender Equality Month raises awareness against gender bias that continues to happen in our current society. This year the theme is “DigitALL:  Innovation and technology for gender equality”. Women and other marginalized groups are excluded from the digital world, which needs change. Evidence shows women are being left behind from access to technology, and development of digital skills.  An increase in transformative technology and digital education is necessary to allow for inclusion.  When there is better representation, we can bring women’s voices to the forefront, and have our issues fairly recognized.           
        Our community must be prepared to make changes to help increase women’s voices in political spaces, corporation spaces, and community spaces. The community must learn more about gender stereotypes and lead the discussions in their family.  Focused discussions on the underrepresentation of women in the government, commerce, as well as the positive impact of addressing the gender gap is necessary.  Communities can speak out about gender-based violence, and address how two in three Samoan women are physically, or sexually abused in their lifetime by a spouse, partner or relative.  Check your bias, by realizing we all have internalized cultural biases of gender, and race that affects how we engage with one another.  Advocate for equity, and lastly ask for better. When we ask for better, we do better.  What a wonderful world it would be. 

Written by:  Jennifer F Tofaeono, Alliance Ex Director
     It is February 14, 2023, and we celebrate Valentine’s Day.  Today we celebrate romance and love by sending flowers and candies to our Valentine’s.  It is the day we put our love life on display, as we plan romantic dinners, and send roses.  It is the month of love and heart.  It is also Teen Dating Violence Awareness Month, and as parents it is critical that we are aware of what our teenagers are facing as they develop romantic relationships.
    In American Samoa at least 35.4% of Samoan Youths stated they experienced sexual dating violence, and 23.7% were physically forced to have sexual intercourse, as reported by CDC Youth Risk Behavior Surveillance System (YRBSS).  Every year in the United States nearly 1.5 million high school students are victims of abuse from a partner.  Women between the ages of 16 and 24 are abused at 3 times the national average, and almost half of dating college women experience abusive behavior. 
     As a parent it is crucial you begin to strengthen communication with your teens.  Encourage your teens to have open, and honest discussions about healthy relationships.  Remember that being a parent is not always easy, especially when helping them to navigate a romantic relationship. Bear in mind they are teenagers, and their brains are still developing.  This impacts their personality and decision-making.  Our children face a lot of pressure when it comes to sex, substance abuse and dating.  Teens are known to want their parents guidance in situations they face, make sure you’re available. 
It is not easy to be a parent but remember to focus on the positive.  Talk to your teenagers about what a healthy relationship is like. Get to know what makes your kids soar, and feel appreciated—find how you can connect with your teenager.  Lastly, recognize that parents do not have the answer for everything, and mistakes can happen.  When this happens, remember we all make mistakes, but continue to be an active participant in your teens life.  Be firm, and if your teen is not ready to talk to you, refer him/her to a confidential resource.  If at any time you feel that your teen is in immediate danger, call 911. 
Data:
Centers for Disease Control and Prevention (2023) High school Youth Behavior Surveillance System (YRBSS) retrieved on 2/14/2023 from: https://nccd.cdc.gov/youthonline/App/Results.aspx?TT=L&SID=HS&QID=QNINDOORTANNING&LID=AS&LID2=SL&YID=YY&YID2=SY&SYID=&EYID=&HT=QQ&LCT=LL&COL=T&ROW1=N&ROW2=N&TST=false&C1=&C2=&SC=DEFAULT&SO=ASC&VA=CI&CS=Y&DP=1&QP=G&FG=G1&FA=A1&FR=R1&FS=S1&FSC=P1&FSI=I1

​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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