“Our fate as individuals is bound up with the fate of others in whose social context we find ourselves.”32 Therefore, human rights not only are not working against the Fa’asamoa but can actually work to strengthen and support cultural norms, practices and collective rights. Throughout the Inquiry report this will be explored in further detail. 6.4.2 Fa’asamoa The Fa’asamoa is the culture or way of life of the Samoans which traditionally embraces inclusivity, respect, communication and peace. It adheres to the view that its principles are interlinked and interdependent, similar to that of human rights. For example, the principle of ‘vā tapuia’. The term ‘vā’ refers to the physical distance between objects, places or people. In the context of human relationships, ‘vā’ refers to a relational space, one that includes the physical, mental, spiritual, genealogical and historical.33 ‘Vā tapuia’ are sacred relationships and considered the core of all relationships and founded and grounded on the principle of ‘fa’aaloalo’ (respect) for one another.34 These relationships exist between parents and children, husband and wife, the living and dead, human beings and their environment, between the creator and the created, brothers and sisters, older and younger siblings, matai and family members, the elderly and the young.35 In essence community thrives when individual members have mutual respect and honor for the scared relationship we have with another, which enables each individual to live their own rights in reciprocal interaction with other members of the community. The Fa’asamoa goes further than human rights in some respects, describing an inter-relationship between everything and everyone. The field of human rights is gradually expanding its scope and the relationships it covers (including the recent establishment of legal rights for worldly features such as rivers or mountains)36 and seemingly has much to learn from the Fa’asamoa. However, the reverse is also true and there are circumstances where human rights norms and standards are able to provide practical protection frameworks that can be adapted to the Samoan context, which may not already exist in Samoan society. It is no surprise that the relationship between human rights and the Fa’asamoa can be mutually reinforcing given they are both rooted in dignity of the person, love, equality and respect. This relationship was recognized at the highest level when our forefathers incorporated fundamental 32 See Philip Alston. (1985). “The Shortcomings of a ‘Garfield the Cat’ Approach to the Right to Development.” California Western International Law Journal, 15(3). pp. 510, 516. 33 See Ministry for Women New Zealand. (December 2015). “Samoan people’s understanding of primary prevention of violence against women.” Document 91 Inquiry anthology. 34 Meaola Amituanai-Toloa. (2006). “The ‘Va-Tapuia’ (Space made scared) in bridging research and relationships: Brown culture and commonsensical ethics.” Alternative, 3(1). pp. 201-219. Retrieved from https://www.researchgate.net/publication/221675460_The_'Va_Tapuia'_Space_made_sacred_in_bridging_research_and_ relationships_Brown_culture_and_commonsensical_ethics. Accessed 30 May 2018. 35See Tamasese, K, Peteru, C and Waldegrave, C. (1997). Ole Taeao Afua – The New Morning: A Qualitative Investigation into Samoan Perspectives on Mental Health and Culturally Appropriate Services. The Family Centre. Wellington. 36Mihnea Tanasescu. (2017). “When a river is a person: from Ecuador to New Zealand, nature gets its day in court.” Retrieved from http://theconversation.com/when-a-river-is-a-person-from-ecuador-to-new-zealand-nature-gets-its-dayin-court-79278. Accessed 30 May 2018.