address gender inequality and family violence.53 For now, the law and the reality in parliament means women’s voices are still relatively unheard and this plays a role in ensuring the continuation of the problem at hand, family violence. 7.5.3 The Church Alongside the Village Fono and Parliament, the church stands as one of the most influential institutions in Samoa. Therefore, the participation of women in decision making in the churches would have an important impact in addressing family violence. Only one church in Samoa ordains women as priests and the Baha’i faith gives men and women equal roles in church leadership.54 Other denominations have women in various levels of church governance. The preponderance of males in Samoa’s clergy could have the effect of the pulpit’s voice being exclusively from a male’s perspective and likely reinforce interpretations that protect patriarchy. In the same vein as with the Village Fono and Parliament, if women are not given equal participation and representation then the church response to family violence will inevitably be inadequate. 7.5.4 Other Specific Groups Whilst women are one of the largest groups affected by family violence, making their input in decision making of critical importance, they are not the only group to consider. The same logic applying to the under-representation of women in the Village Fono, parliament and the churches can also be applied to the other groups largely affected by family violence. Whilst children are not able to officially sit in Parliament their interests are being protected by those elected officials. Consultation of Samoa’s youth happens very rarely yet they are able to provide insights into issues such as family violence that may not otherwise have been taken into consideration. Such is the importance of ensuring the voices of children are taken into account. Their right to be heard is one of the core principles of the CRC in relation to any judicial or administrative proceedings that directly affect them,55 and in the development of programmes, services and education in which they will take part. 56 Once again this indicates the synergy between human rights and the Fa’asamoa, which determines ‘o le tele o sulu e maua ai figota e tele’ (the more lit fire we have, the more fish we are likely to catch), in accordance with the principle of soalaupule (consensual dialogue). The absence of groups such as children, fa’afafine, the elderly and SOGISC persons in decision making processes is regrettable and constitutes a violation of their human rights and the Fa’asamoa. This also 53 This was also the concern raised by the CEDAW Committee Concluding observations in response to Samoa’s 4 th and 5th State Periodic Report on CEDAW. (9-27 July 2012). Retrieved from http://www2.ohchr.org/english/bodies/cedaw/docs/co/CEDAW-CWSM-CO-4-5.pdf. 54 Ramona Boodoosingh and Penelope Schoeffel. (2015). “Addressing Violence against Women in Developing Countries: The Case of Samoa.” Document 82 Inquiry anthology. 55 See Article 12 of the Convention on the Rights of the Child. 56 UN Committee on the Rights of the Child. (2009). General Comment No. 12 on the right to be heard. CRC/C/GC/12. Retrieved from http://www2.ohchr.org/english/bodies/crc/docs/AdvanceVersions/CRC-C-GC-12.pdf.