Pacific pathways to the prevention of sexual violence Full report Pacific Health School of Population Health University of Auckland COVER IMAGES cosmos, marine, and physical environments, which have meanings attached to Samoa’s origins and the inter- Pictured in alphabetical order in English. connectedness of all living things. What endures in the Cook Islands (top): The fifteen stars represent the fa’asamoa are encounters of mutual respect for self 15 islands that make up the entire Cook Islands. The and others. Siapo mamanu and the many other sacred tipani (frangipani) signifies beauty throughout the manifestations of Samoan rituals of encounter ‘rise to islands. The water represents life and purity, symbolis- the fullness of their dignity’ when the messages that ing the importance of this project. The design is by they carry speak to the Samoan heart and soul. Thomas Peyroux. Tokelau: A Tokelau tuluma, containers used by fisher- Fiji: Fijian masi (tapa) serves as “the Path of the God”. men or travellers to hold precious tools or cargo, is It provides access for the god/chief and signifies his pictured on mother-of-pearl. This shell was formerly sovereignty with the pre-eminent feminine valuable rare, difficult to get and therefore treasured. It was (iyau) in Fiji. It is the highest product of female labour used as a sign of union at weddings. The groom’s and a principal product of ceremonial exchange uncles, on behalf of the extended family, presented the (solevu). The chief’s accession is mediated by the mother-of-pearl shell to the new bride as a symbol of object that saliently signifies women (Sahlins, 1985). welcome, acceptance and belonging to the new family. Niue: The katoua is a representation of the full length Like the shell, the bride was deemed to be a precious spear used in pre-colonial Niue warfare. For contem- and rare jewel to be treasured and loved. Tuluma are porary Niue, it is a metaphor and icon underpinning made of wood so they float if they fall into the water; a variety of societal, political, social, academic and cul- this means they can be recovered and the contents tural understandings. It stands for strength, resilience, stay safe and dry. Reproduced with the permission of dependability, perseverance and courage. In 1994, this the designer, Mose Viliamu. katoua was crafted by the well-known tufuga/expert Tonga: The fine mat signifies culture and tradition. The Misa Kulatea of Hakupu-Atua of Niue, gifted by the tattered portion of the fine mat illustrates what sexual Aoga Tokoluga ha Niue to Tu Tagaloa Trust. violence does to the va. The next process involves fix- Samoa: Tui Atua Tupua Tamasese Taisi Efi wrote, ing the tear with the same strands of fine mat, weaving the life back in the family and society. This signifies the “...A culture that cannot speak to the heart and soul continuance of values and traditions and the same va. will die” (2000) Background: The moonlit pathway represents the In formal rituals of encounter, whether these gather- uncharted waters that remain to be navigated to ings are to initiate, strengthen or re-establish the prevent sexual violence among Pacific peoples. boundaries of vā relationships between people, between people and their divinities, or with their environments, siapo (tapa) is one traditional element used in the practice of presentation and reciprocity to honour human connections. Siapo also has functional purposes in people’s daily lives. The image of the siapo mamanu is presented here as a medium – one which together with tatau – pe’a and malu (male and female tattoo) has already captured the imagination of Samoan young people living in New Zealand. What enduring message can the siapo provide from within fa’aSamoa? The siapo mamanu uses symbols from Pacific pathways to the prevention of sexual violence: Full report By Teuila Percival Robert Robati-Mani, Elizabeth Powell, Pefi Kingi, Maiava Carmel Peteru, Linda-Teleo Hope, ‘Eseta Finau, Elisala Selu and Jenny Rankine Pacific Health School of Population Health University of Auckland October 2010 Commissioned by the Ministry of Pacific Island Affairs PO Box 833 Wellington 6140 Contracted through Uniservices The University of Auckland Private Bag 92019 Auckland Mail Centre Auckland 1142 ISBN 978-0-473-16978-7 PRECAUTIONARY NOTE This report includes sexually explicit language and open discussion of taboo topics that may distress some Pacific people. The authors suggest careful and sensitive facilitation of Pacific community discussion about this report. DISCLAIMERS This report was commissioned by the Ministry of Pacific Island Affairs and prepared as part of the work programme of the Taskforce for Action on Sexual Violence. The views, opinions and conclusions expressed in the report do not represent the views of the Taskforce, the government or any government agency. Reports from Auckland UniServices Limited should only be used for the purposes for which they were commis- sioned. If it is proposed to use a report prepared by Auckland UniServices Limited for a different purpose or in a different context from that intended at the time of commissioning the work, then UniServices should be consulted to verify whether the report is being correctly interpreted. In particular it is requested that, where quoted, conclusions given in UniServices reports should be stated in full. ACKNOWLEDGEMENTS AND AUTHOR DETAILS ia te Atua, koia tei oronga mai i te ngakau akaaka e te aroa i te mou anga iaku ki mua i te Atua i roto i teia Special thanks to those who contributed to the tuatau. project as research participants and members of the PPSV Advisory Group; your contributions are FIJI greatly appreciated. Thank you also to Jenny Rankine Elizabeth Powell (RGON, MBA) works in Counties (Words and Pictures) for the design and layout, and Manukau as the Director for Pacific Development with to Catherine Poutasi, Rachel Enosa-Saseve, Patricia Counties Manukau District Health Board. Fifita (PhD student, University of Hawaii) and Lisa Joe, I would like to acknowledge co-interviewer Alena who provided invaluable support to the researchers in Naiqiso for her time and commitment to this study. I developing this document. would particularly like to acknowledge the participants TEUILA PERCIVAL who gave freely of their time, their knowledge, their Teuila Percival is the lead researcher on this project. history and their journeys to me so that this study She is a Consultant Paediatrician and Head of Pacific could be shared. Health at the University of Auckland’s School of NIUE Population Health. She has worked clinically in the area Pefi Kingi is a daughter of Niue who has worked of child abuse and sexual assault for over 15 years. extensively locally, regionally and nationally for Pacific COOK ISLANDS communities in various fields. Reverend Robert Robati-Mani (B.Theol., Dip.Min.) Oue tulutulou mo e tuku atu e tau manatau fakaaue ki is a Presbyterian Minister offering ministry amongst a lautolu ne lagomatai mai ke he matagahua nei mo e Cook Islands communities and wider Pacific peoples. gahua ke he faahi nei ma e tau matakainaga Niue - Dr Colin Tukuitonga; Halo Asekona; Maliaga Erick; Hon Kia Orana i te aroa maata o to tatou Atu ko Iesu O’Love Jacobsen; Mokaina Ngaro; Senior Sgt. Tony Mesia. Ki te Atua Torutai, kia akatapuia ma te akapaa- Kose; Carol Kose; Lagiola Jacobsen; Kili Jefferson; Luisa paa ia Tona Ingoa – Amene. E reo akameitaki teia kia Falanitule; Jenny Rankine; Tutagaloa Tutose Tuhipa; Malua kotou tei riro ei tauturu maata i roto i te akapapaanga GR Siakimotu; Limaono F Kingi; TAMM Kingi-Falakoa. o teia koianga tuatua. Kia kotou e te pupu akatere- tere, te au taunga no nga tuanga i roto i to tatou pae SAMOA Kuki Arani i Aotearoa nei e tae ua atu kia kotou tei Maiava Carmel Peteru is currently completing her akatuera mai i ngakau ma te oora mai ki iaku ta kotou PhD thesis at the School of Population Health at the i kite i runga i teia tumutapura – kia akameitaki ia te University of Auckland. She is looking at the meanings Atua no kotou. Ei taopenga, kia Marina, Tuangane e of home for Samoan elderly people living in New taku anau – Adem, Katrina e TeAriki, kia akameitaki Zealand. E muamua ona ou ta le vaiafei ma momoli atu malu i held captive, oppressed, are impoverished or spiritually pu’ega i lau faafofogaaga Samoa. Ole a ou le tautala i blind, to one day proclaim God’s favour. ou paia aua o le fuelavelave, o le i’a iviivia, ae tau lava In loving memory we acknowledge the sudden pass- o se faafetai i le Atua ua ala ai ona taulau i le manuia ing of one of the participants in 2009, whose parting le faamoemoe. With much gratitude I would like words were: “Those are our stories...may the seed fall to acknowledge the contributions and assistance of on fertile soil so that we may comprehend the cus- Peseta Betty Sio, Taliaoa Filipo Tipoai, Dr Ieti Lima, and toms of Tokelau in light of the issues brought about.... Apulu Kalala Autagavaia. Also to my colleagues Roannie that it may be blessed and prosper until we meet Ng Shiu, Ruth Allen, Liz Kiata and Alofa Leilua for their again.” insights, patience and forbearance. Faafetai tele lava. TONGA TOKELAU ‘Eseta Finau (BA, RN, MPH) was the Co-ordina- Reverend Linda-Teleo Hope (BA, B.Theol., Dip. tor and Researcher for the Pacific SIDS prevention Min.), daughter of the late Kitiona (Atafu/Nukunonu) program and Infant Care Study at the University of and Talita Hope (Fakaofo/Olohega). She has been a Auckland. She is current President of the Tongan Presbyterian Minister for 16 years, and is working Nurses Association of New Zealand.