Asiasiga: a Samoan intervention to address the immediate mental health needs of Samoan communities after a tsunami

Abstract

Objective: To describe an Indigenous Samoan psychosocial intervention developed to address the mental health needs of affected communities in Samoa following a tsunami. Method: A partnership was established between Samoan therapists, Samoan Catholic pastoral workers and non-Samoan mental health clinicians, informed by Samoan concepts of self and wellbeing. The format developed for visits to significantly affected households was based on a Samoan cultural practice known as asiasiga and was carried out by pastoral workers, with daily group supervision and access to mental health professionals. Results: Household visits were offered to affected families in villages throughout southern and eastern Upolu and the island of Manono. There was a high degree of acceptance of the programme by Pulenu’u (village governance leaders) and family leaders and members. Conclusions: Mental health responses to the needs of Indigenous Pacific communities following a disaster need to be embedded in the values of those communities. The Samoan practice of asiasiga contributed to the high degree of acceptability of this programme. Partnerships with churches, schools and other local organisations are likely to enhance acceptability and participation. More research is required on Indigenous Pacific post-disaster mental health programmes.

Self-represented litigation and meaningful access to justice in Aotearoa and Samoa

“…Tuala-Warren (2002) asserts the conflicting tensions at play between the two competing underlying philosophies: on the one hand, the fundamental rights underpinning the western philosophy of individual liberty; and on the other, the Samoan philosophy of collective responsibility administered by matai (chiefs) at the fono (village council [VF]). This aligns with Tamasese's (2007) understanding of Samoan jurisprudence. Tamasese (2007) explores four concepts underpinning Samoa jurisprudence: (1) tua'oi (knowledge of boundaries between us, others, wider environment, the cosmos and God, as protected by law), (2) tofa saili (knowledge of how to search for meaning or wisdom), (3) faasinomaga (a person's designation, identity as located within the heart, mind and soul of a person and gives meaning and belonging), and (4) pae ma suli (Samoan mediation).…”

“…This aligns with Tamasese's (2007) understanding of Samoan jurisprudence. Tamasese (2007) explores four concepts underpinning Samoa jurisprudence: (1) tua'oi (knowledge of boundaries between us, others, wider environment, the cosmos and God, as protected by law), (2) tofa saili (knowledge of how to search for meaning or wisdom), (3) faasinomaga (a person's designation, identity as located within the heart, mind and soul of a person and gives meaning and belonging), and (4) pae ma suli (Samoan mediation). Of the four concepts, Tamasese highlights the significance of fa'asinomaga in capturing the essence of Samoan culture as not individualistic but integrally connected to the ancestors, the cosmos, the land, and so forth while being in search of our tua'oi (boundaries) which are central to understanding the moving tides and contours of culture, politics, practised customs and impact of laws interpreted by courts.…”

“…The differences between recent Samoan immigrants and those born in New Zealand further highlight the diversity of Samoans which must be factored into any cross-cultural model of mediation (Walker, 2012). The critical examination of Samoa's cultural approach to litigation as underpinned by Samoa's core values and beliefs is timely and may help guide Pacific communities engaging with Aotearoa's justice system (Tamasese, 2007).…”

Asiasiga i A’oga ma Nu’u: a child and adolescent post-tsunami intervention based on Indigenous Samoan values

“…An Indigenous Samoan psychosocial response programme using the concept of asiasiga (visitations embedded in Fa’aSamoa values) was developed to address the emotional, physical and spiritual needs of communities directly affected by the tsunami and has been described separately. 1,7,8 During that programme, community leaders requested that emotional needs of children and young people in their nu’u (villages) be specifically addressed, due to overwhelming demands many families were facing. Within a few days, the team prepared a community-based group intervention to address the needs of children and adolescents in the most affected villages.…”

Positionality and protocol in field research: Undertaking community‐based investigations in Samoa

“…Va‐tapuia is a set of behavioural norms that dictate interactions between people and with the physical environment. The related principle of va‐fealoai [mutual respect] relates to culturally appropriate behaviour (Aiono‐Le Tagaloa, ; Tamasese, ), and governs the way that decisions are made in the aiga [family] and the fono [village council]. It establishes limits and boundaries between old and young, sister and brother, titled and untitled, pastor and church members (Lilomaiava‐Doktor, ), and influences such activities as food division and distribution, sleeping and sitting arrangements, and language use in the home and in public places.…”