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Child abuse and family violence in Samoan communities.
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Author
Karanina Siaosi Sumeo
Speaker
Karanina Siaosi Sumeo
Organisation
Independent
Aim
To conduct an exploratory study on processes used to address the physical and sexual abuse of children in Samoa.
Methods
- Semi-structured, face-to-face interviews with key people with
cultural expertise, knowledge on abuse, and who were recognised leaders
in the community.
- Discussion groups from six villages from the perspectives of
chiefs, women's committees, untitled men (not chiefs), and tamaita'i
(wives and widows of untitled men)
- Review of secondary data including statistics, case files, legislation and other sources.
- Children were not participants due to an inability to
guarantee the availability or accessibility of support in the event of
re-traumatisation.
Key Findings
- Religious indoctrination was significant in the promotion and
prevention of abuse and family violence, depending on one's
perspective. The Bible was valued above legislation and used to justify
the use of extreme force in family settings, somehow as a display of
love. Approximately 90% of Samoans in Aotearoa are affiliated to
religious organisations; a significant factor for intervention.
- Injuries caused to children through 'discipline' were sometimes
seen as of secondary importance and even justified, if the main
intention of the original act was to correct, preserve family values
and manage behaviour.
- There were no excuses for sexual abuse, though many identified
abuse only as acts that involved genital penetration. In reality, the
safety and dignity of children were often compromised to preserve the
images of collectives. Sexual abuse violated the images of capability
and family autonomy.
- Overall, participants struggled with the concept of equality for
children and rejected the prevention of the use of force to manage
them. Some thought the United Nations Convention on the Rights of the
Child (UNCROC) ignored the legacy of love, security, cultural identity
and social control preserved through 'traditional' parenting in Samoan
communities. The UNCROC was a threat to the survival of collective
culture.
- The study recognised the influence and value of cultural gatekeepers (religious leaders, chiefs) in social control.
- 'Justice' often appeared as procedural necessities, and did little to heal the damage from abuse.
Conclusion
Social engineering through religion and values around collective
existence are common threads that connect Pasefika groups. The
successful implementation and enforcement of processes to counter abuse
and violence rely on the quality of engagement, resources and
capabilities of partnerships between Pasefika gatekeepers and agencies.
Collective relationships may ultimately determine success against
abuse.
Presentation
Paper
Biography
I am a mother of three. I worked in the social work field for the
majority of the last 12 years, and prior to that as a volunteer in the
community for my local Samoan community and Women's Refuge.
While working in laboratory in 1991, I came across an article about a
two year old girl who was found dead, alone on a bare mattress, as a
result of ongoing and horrific abuse at the hands of her parents. My
entrance to social work resulted from that article. Consequently, my
intervention always aimed to affirm and restore significance and value
to the children, parents, families, and communities who suffer from
abuse.
My presentation is based on a research I conducted in Samoa in 2003,
towards my Masters degree in Social Policy. This was an exploratory
study on processes used to address the physical and sexual abuse of
children. I hope that the learning obtained from this study will come
to be seen by agencies and authorities in Aotearoa to be just as
relevant for our work against abuse with Pasefika communities, as those
from Canada, England, America and other foreign countries.
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