In its Faiva Ora 2016-2021: Pasifika Disability Plan, the Ministry of Health reports, Pacific young people with disabilities reported their voices as not being heard or respected, with a lack of support for developing intellectual and academic knowledge, or transition into adulthood.61 Pacific young people also spoke about the burden of administration, having to continually provide “proof of disability” to access State allowances, or explaining school absence.62 Pacific families and caregivers of people with disabilities also spoke about barriers to accessing support, which left them feeling alone and isolated within the system. The Ministry of Health summarised that while Pacific peoples were equitably represented among those allocated the carer support subsidy and home and community support services, they were low users of community residential services, supported-living and day programmes. The Ministry suggested the following reasons:63 were later introduced by missionaries in the 1820s.64 In 2011, Pacific gender identity expert, Phylesha Brown-Acton, presented the term MVPFAFF65 to an international audience, which comprised the terms in Pacific heritage languages to refer to Pacific gender identities.66 Traditionally, these individuals were a valued part of intra and inter familial service by holding roles in caring for elders, which involved significant learning about cultural, village and island traditions.67 In Sāmoa, fa’afafine were also responsible for the care and raising of children while birth parents were working (often away from the village setting). The cultural knowledge placed fa’afafine in powerful positions where they were not only highly trusted carers, but also holders of significant amounts of local and customary knowledge. • Lack of awareness of support available • A lack of culturally responsive services to choose from • Preferences for caring for disabled people within the home Pacific people with diverse sexual orientations, gender identities and expressions and sexual characteristics (SOGIESC). Traditionally, ideas of gender identities and expressions and sexual characteristics have surpassed the westernised constructs of a male female binary and heterosexualism in family formation, which 61 62 63 64 65 66 67 Sonya Apa Temata prior to Auckland Pride’s OurMarch. Photo courtesy of RNZ Pacific. Ministry of Health. 2017. Faiva Ora 2016–2021: National Pasifika Disability Plan. Wellington: Ministry of Health, p.9. Accessed at https://www.health.govt.nz/system/files/documents/publications/faiva-ora-2016-2021-national-pasifikadisability-plan-aug17_0.pdf. Ministry of Health. 2017. Faiva Ora 2016–2021: National Pasifika Disability Plan. Wellington: Ministry of Health, p.9. Accessed at https://www.health.govt.nz/system/files/documents/publications/faiva-ora-2016-2021-national-pasifikadisability-plan-aug17_0.pdf. Ministry of Health. 2017. Faiva Ora 2016–2021: National Pasifika Disability Plan. Wellington: Ministry of Health, pp. 10-12. Accessed at https://www.health.govt.nz/system/files/documents/publications/faiva-ora-2016-2021-national-pasifikadisability-plan-aug17_0.pdf. Niko Besnier and Kalissa Alexeyeff (eds) Gender on the edge: Transgender, gay, and other Pacific Islanders (University of Hawai’i Press, Hawai’i, 2014). Mahu, Vakasalewalewa, Palopa, Fa’afafine, Akavai’ine, Fakaleiti (Leiti), Fakafifine. Brown-Acton (2011) Presentation at the 2nd Asia Pacific Outgames. Pulotu-Endemann and Peteru, 2001, Beyond the Paradise Myth: sexuality and identity. 21