Brief Description

iskwewuk e-wichiwitochik (IE) is a grassroots organization led by Indigenous women in partnership with non-Indigenous women on Turtle Island. Based in the area now known as Saskatoon, Saskatchewan, Canada, IE provides support to families of murdered and missing Indigenous women, girls, and Two-Spirit people (MMIWG2S+) through participatory approaches that reflect Indigenous governance traditions. These traditions are symbolized in the organization’s logo, which features a circle of tears. This design represents the belief that “tears shared in the sacred space of a circle are healing,” while the ring signifies the “buffalos’ outward-facing protective circle,” symbolizing the need to unite and confront the challenge of violence against Indigenous WG2S+.[1] Additionally, the circle signifies the inclusion of all ayisiyinowak in circles of living and loving, emphasizing that when one person goes missing, it impacts the entire community. For the group, the Cree name iskwewuk e-wichiwitochik translates roughly into English as ‘Women Walking Together.’[2][3]

Problem and Purpose

IE addresses the ongoing issue of missing and murdered Indigenous women, girls, and Two-Spirit people within the Canadian state. It aims to provide a family-centered forum for sharing struggles,  stories, and healing; increasing public awareness and empathy; preventing violence; and assisting in navigating state-imposed institutional relations that harm Indigenous lives.

Background History and Context

Formed in 2005, IE operates in the context of ongoing settler-colonial violence in Canada. The group works outside formal political and institutional processes. IE's approach reflects Indigenous collectivist governance structures, contrasting with dominant colonial governance that has contributed to the MMIWG2S+ crisis.[4] IE's work and the methods and tools members use should be understood in the context of broader Indigenous movements for political representation and participation in Canada and globally. This case study contributes to a growing body of research on Indigenous political engagement and its impact on democratic processes within colonial governance structures. 

Organizing, Supporting, and Funding Entities

IE operates through collective leadership and relies entirely on volunteers. It is not a registered non-profit and does not receive government funding for regular operational expenses. The choice not to become a registered non-profit ensures IE is not constrained by external operational and reporting requirements. Rather it is accountable to the Indigenous families and communities it serves. Its funding comes from diverse sources including fundraisers, donations from public figures, and through grants and educational and activist collaborations with violence prevention organizations such as local chapter 33 of Amnesty International.

Participant Recruitment and Selection

All IE members are volunteers, but the number of active core organizing members has fluctuated over the years. IE is open to all concerned citizens, including activists, academics, and grassroots individuals. The organization actively centres families of MMIWG2S+ in its events and support networks. Recruitment occurs through IE sponsored events as well as through social media and email. Members communicate through social media and email to recruit participants and share information about their activities and related events of interest. IE has over 1,400 followers on social media, with a regularly growing group.

Methods and Tools Used

IE's approach is deeply rooted in a relational paradigm, which is fundamental to many Indigenous philosophies. This paradigm emphasizes that "the relations we inhabit" are the "source of direction for environmental, social, and political change".[5] Key concepts include:

1.   wâhkôhtowin (Cree) or wâhkootowin (Métis): These principles express the interconnectedness of all beings and the responsibility to consider all living things in governance structures.

2.   Holism and interrelatedness: The understanding that "each individual is part of a greater collective body" and that every action has direct or indirect impacts on the world.[6]

3.   Non-hierarchical structure: IE adheres to an Indigenous philosophy where all members are equal, defying categorization as a “representative” organization in the traditional sense.

4.   Democratic representation of all living things: This extends the concept of democratic action to include responsibility towards all aspects of the natural world.

5.   "Standing with": A concept coined by TallBear (2014) as a mode of inquiry and ethical orientation for research. It involves working “in concert'” with communities to “democratize” academic knowledge production.[7]

6.   Refusal of statist recognition: By not adopting statist structures for non-profit advocacy organizations, IE maintains flexibility and responsiveness, reflecting a grassroots form of agency, authority, and legitimacy.

What Went On: Influence, Outcomes, and Effects

In practice, IE employs the above methods through lobbying all levels of government, organizing vigils, walks, fundraisers, and educational events and by engaging in media outreach to increase public awareness, empathy, and prevention of violence against Indigenous women, girls, and Two-Spirit people. Through their activities, IE plays a significant role in bringing attention to the MMIWG2S+ crisis and working towards systemic change. iskwewuk e-wichiwitochik (IE) has had a significant impact on:

• Shaping government policy

• Empowering families and communities

• Increasing public awareness

• Enacting institutional change

• Promoting cultural shifts in addressing MMIWG2S+

• Advocating for legal and social reforms

• Highlighting a need for improved data collection

iskwewuk e-wichiwitochik participates in and organizes annual events such as the National Day of Awareness for Missing and Murdered Indigenous Women and Girls, also known as Red Dress Day, on May 5th; the "Sisters in Spirit" vigil on October 4th; and, the International Human Rights Day on December 10th, as well as smaller events throughout the year.[8][9] These events often involve wearing red in public places, taking photos, and sharing on social media to raise awareness. At a minimum, these efforts have led to improvements in media coverage of MMIWG2S+ and highlighted the need for improved data collection methods to better reflect the issue[10].  

With respect to policy development, IE has been instrumental in advocating for policy changes and institutional reforms to better protect Indigenous lives. Their advocacy contributed to Saskatoon's selection as one of nine family-hearing sites for the National Inquiry into MMIWG in November 2017, demonstrating IE’s influence on institutional processes.[11] From 2016-2019 they were recognized as a Non-Legal-Advocate with the status of  “Party with Standing” for the National Inquiry on MMIWG2S.[12][13] IE continues to push for implementation of the 231 Calls for Justice from the National Inquiry [14]. Despite these positive outcomes, significant challenges remain. A 2023 report card on the implementation of the Calls for Justice indicates that many key recommendations have not yet been initiated or fully implemented. [15] This underscores the ongoing need for organizations like IE to continue their vital work in advocating for change and supporting affected communities. 

Other key actions of IE involve providing direct support to MMIWG2S+ families, through various forms of holistic assistance and resources to help families navigate the complex systems and processes involved in seeking justice and closure.[16] For example, a core member shared that one of their most meaningful experiences has been providing courthouse support to families during trials involving murdered Indigenous 2SLGBTQ+ individuals. This presence sends a powerful message that these lost lives matter deeply—not only to their families but also to both Indigenous and non-Indigenous communities alike  IE has successfully empowered families of MMIWG2S+ and increased community engagement, which has led to the creation of lasting support networks for impacted families, including the establishment of a Matriarch’s office in Saskatoon.[17]

IE's success is measured not only by tangible policy changes but also by the growth of their network, increased public engagement, improvements in media coverage of MMIWG2S+, and ongoing supportive communities for those affected by the MMIWG2S+ crisis. IE has won multiple awards for their work as a women-led advocacy group.[18] Their work, rooted in Indigenous philosophies and governance structures, demonstrates the power of Indigenous-women-led initiatives to address the issue of MMIWG2S+ in a culturally relevant and community-centered manner. However, more research is required to assess the full extent of IE’s role in addressing the MMIWG2S+ crisis through its innovative practices of democratic and Indigenous participatory governance.

Analysis and Lessons Learned

Three themes that emerged through analysis of the IE case which deserve attention are representation, ethics, and methodology.

1.     Representation

IE's approach offers a unique perspective on political representation and collective action that differs significantly from Western democratic frameworks. The organization's work demonstrates a form of relational representation, where IE represents itself as interrelated with a greater collective, melding personal, public and politicized experiences relating to missing and murdered women, girls and Two-Spirit people. This approach challenges Western notions of political representation by emphasizing interconnectedness rather than individual or group interests. 

IE's model of relational representation challenges Western notions of political representation by focusing on interconnectedness rather than individual or group interests. This approach aligns with recent theoretical work on radicalizing notions of representation, such as Saward's concept of the "representative claim" and Disch's exploration of the "mobilizational effects of representation."[19] [20] However, IE's approach holistically encompasses these elements through Indigenous concepts like wâhkôhtowin (relationality),  “standing with”, and  “witnessing”. A key aspect of IE's work is its “standing with” families of MMIWG2+ in the specific context of their lives and knowledges, rather than constructing constituents for representation. This offers a radical reimagining of representation and knowledge production. Unlike Saward's (2006) theory, which separates claim-maker and represented, “standing with” emphasizes their inseparability. This approach recognizes and supports subjugated knowledges, challenging dominant narratives and power structures. In this way,  IE's activities are simultaneously political and personal, intimate and analytical, life-affirming and commemorative, emphasizing both present action and remembrance. 

The organization's strength lies in its autonomy beyond formal systems, allowing for transformative change outside centralized “regimes of representation.” This independence enables IE to maintain a grassroots form of agency, authority, and legitimacy, responding flexibly to community needs. IE's structure as a dynamic, fluctuating collective demonstrates an alternative model of organization that adapts to the needs and experiences of its community, reflecting nêhiyaw philosophy where members do not stand out or above, but everyone “stands with,” fostering equality and shared responsibility. While IE focuses on human relations, the approach of the organizations members is situated within a greater, embodied form of holistic democracy that extends beyond human interests, incorporating responsibility towards all living things. This aligns with Indigenous philosophies of interconnectedness and collective responsibility, reflecting a deeper understanding of democracy that includes environmental and spiritual dimensions. 

The organization's use of witnessing as a tool for building relationality is particularly noteworthy. By “calling in” rather than “calling out” the non-Indigenous public, including IE members, collaborators and allies, IE creates awareness and empathy, encouraging critical rethinking of government actions and fostering relationships between Indigenous and non-Indigenous peoples. This approach also creates liminal spaces for engagement, allowing non-Indigenous Canadians to co-constitute themselves in relation to Indigenous experiences.  

IE's needs-based philosophy, in contrast to a rights-based approach, allows for a more flexible and responsive form of support. This non-hierarchical approach to serving the needs of families demonstrates how Indigenous-led organizations can create powerful models of engagement that go beyond Western political representation. The practice of witnessing also serves a healing function, helping to re-centre life and living through helping to heal intergenerational trauma and mending the circles of relations that have been severed by the murder, disappearance, and state and media erasure of loved ones. IE facilitates a forum for witnessing that connects the personal to the political and recognizes the spiritual aspect of witnessing, linking families with each other across time, the cosmos, and creation.

IE's model of empowerment through volunteerism, where members are valued for the time, skills and knowledges they bring to IE’s work, further demonstrates the organization's commitment to Indigenous values and community-building practices. Additionally, Indigenous women are the co-chairs and, when possible, the spokespeople for IE. The lessons learned from IE's approach could inform more inclusive, holistic, and effective strategies for addressing similar issues in other contexts, particularly in the realms of healing, community building, and decolonization.

2.     Ethics 

Ethical transparency demands articulating that this case was developed and presented in accordance with ethical guidelines for understanding, sharing, and co-creating knowledge in partnership with Indigenous communities. These guidelines, developed by the Participedia Phase II Research Cluster on Representation, draw from existing ethical research standards and protocols for research with Indigenous communities. The present researchers are committed to collaborative research design, ongoing engagement with iskwewuk e-wichiwitochik (IE) members, and obtaining approval from IE before publication. This approach ensures respect for Indigenous knowledge, practices, and sovereignty throughout the research process. 

The researchers have established long-standing working and personal relationships with multiple IE members. Final approval from IE partners was sought before publication and IE members were invited to be involved as partners and co-authors going forward.

The research process includes multiple stages of review and approval. These ethical practices reflect our commitment to respecting Indigenous knowledge, sovereignty, and research partnerships. They aim to ensure that the research process and outcomes benefit Indigenous peoples and accurately represent their perspectives and experiences.

3.     Methodology

The process of developing this case study about iskwewuk e-wichiwitochik (IE) has raised important questions about the intersection of academic conventions, Indigenous knowledge systems, and ethical research practices. The following reflections highlight the challenges and considerations involved in representing Indigenous participatory political engagement within a Western academic framework.

In particular, the Participedia convention of using third-person language and requiring academic citation formats for unpublished essays may conflict with Indigenous protocols, particularly the concept of wâhkôhtowin (interconnectedness) which requires transparency of the relational networks an author is situated within. This raises questions about how to ethically navigate or “bridge” the gap between Western academic style guides and Indigenous ethical practices that emphasize explicit acknowledgment of one's relational positioning.

The authors of this case study assert that their positionalities beneficially inform the theoretical analysis of this case. The first, as an Indigenous woman raised in Saskatchewan, and the second, while not of Indigenous ancestry, was adopted into and raised within an Indigenous community in Saskatchewan. Their lived experience within Indigenous communities provides them with intimate awareness of how Indigenous women engage in self-representation as a matter of survival, potentially increasing the accuracy of their re-presentation. The authors, who maintain deep connections to Saskatchewan's Indigenous communities while navigating settler-colonial academic spaces, confront a critical tension: how Western frameworks of democratic representation might unintentionally undermine or misrepresent the authority of Indigenous voices and knowledge, particularly when representing organizations like iskwewuk e-wichiwitochik. This concern is connected to broader questions about the possibility and desirability of a decolonized theory of democracy, and whether framing all decolonial political horizons in terms of democratic theory constitutes a form of "blackmail" that should be resisted.[21]

The analysis is informed by the lived experiences of the authors who identify as nêhiyaw, with Nakoda and Siouxan lineages, and respectively, saulteaux and nêhiyaw (oji-cree), Chicago-line métis, and settler. The analysis drawing primarily on nêhiyaw knowledges. Those knowledges are further informed by Indigenous resurgence theory and emerging Indigenous democratic theory. The theoretical frame of relationality emerges from culturally situated engagement in collaborative dialogue, enacting deep relational, self-reflective, and critical engagement processes.

The case development approach is grounded in nêhiyaw perspectives on holistic dialogue as an intergenerational series of dialogues.[22] This methodology adheres to conditions for nêhiyaw dialoguing, including critical thinking, relationship building, active engagement, and a “profound love for the world and for humans.” [23] These methodological reflections underscore the complexity of representing Indigenous ways of knowing and being within academic frameworks. They highlight the ongoing need for reflexivity in cross-cultural research and contribute to broader discussions about decolonizing research methodologies.

References

1 Okemaysim-Sicotte, D., Gingell, S. & Bouvier, R. (2018). Iskwewuk E-wichiwitochik: Saskatchewan Community Activism to Address Missing and Murdered Indigenous Women and Girls. In Anderson, K., Campbell, M. & Belcourt, C. (Eds) Keetsahnak: Our Missing and Murdered Indigenous Sisters. Edmonton: The University of Alberta Press: 243-270. P.252

2 Government of Canada. Family Violence Initiative. https://www.justice.gc.ca/eng/rp-pr/cj-jp/fv-vf/annex-annexe/p86.html

3 The Media Co-op. Talking Radical Radio. May 10, 2022. “Long years of grassroots work for missing and murdered Indigenous women.” https://mediacoop.ca/node/119058

4 eSCRIBE Published Meeting. (n.d.). Iskwewuk E-wichiwitochik (Women Walking Together). City of Saskatoon. https://pub-saskatoon.escribemeetings.com/filestream.ashx?DocumentId=121975

5 Starblanket, G. & Stark, H. (2018). Towards a Relational Paradigm – Four Points for Consideration: Knowledge, Gender, Land, and Modernity. In Asch, M., Tully, J., & Borrows, J. (Eds). Resurgence And Reconciliation: Indigenous-Settler Relations And Earth Teachings. University of Toronto Press, p. 186-218.

6 Horn-Miller, 2013, p. 114 Horn-Miller, K. (2013). What does indigenous participatory democracy look like? kahnawa:Ke's community decision making process.(special issue on indigenous governance). Review of Constitutional Studies, 18(1), 111.

7 TallBear, K. (2014). Standing with and speaking as faith: A feminist-indigenous approach to inquiry. Journal of Research Practice, 10(2)

8 Cultural Survival. https://www.culturalsurvival.org/news/7-actions-take-national-day-awareness-mmiwg

9 The University of British Columbia. School of Population and Public Health. National Day of Awareness for MMIWG2S. https://spph.ubc.ca/national-day-of-awareness-for-mmiwg2s/

10 Native Women’s Association of Canada. MMIWG Calls for Justice. https://nwac.ca/assets-knowledge-centre/Web-MMIWG-calls-to-justice..new.pdf

11 SaskToday. Activist lauds Saskatoon’s initiatives in MMIWG awareness. Jan 28, 2022. https://www.sasktoday.ca/central/local-news/activist-lauds-saskatoons-initiatives-in-mmiwg-awareness-5002238

12 City of Saskatoon. (n.d.). IWG2S* Coming Home: Prepared for the City of Saskatoon as a response to the MMIWG2SLBTQQIA Calls for Justice. https://www.saskatoon.ca/sites/default/files/documents/iwg2s-coming-home-city-of-saskatoon-report.pdf

13 eSCRIBE Published Meeting. (n.d.). Iskwewuk E-wichiwitochik (Women Walking Together). City of Saskatoon. https://pub-saskatoon.escribemeetings.com/filestream.ashx?DocumentId=121975

14 SaskToday. Activist lauds Saskatoon’s initiatives in MMIWG awareness. Jan 28, 2022. https://www.sasktoday.ca/central/local-news/activist-lauds-saskatoons-initiatives-in-mmiwg-awareness-5002238

15 Jewell, E., & Mosby, I. (2023). Calls to Action Accountability: A 2023 Status Update on Reconciliation. Yellowhead Institute. https://yellowheadinstitute.org/wp-content/uploads/2023/12/YI-TRC-C2A-2023-Special-Report-compressed.pdf

16 Government of Canada. Family Violence Initiative. https://www.justice.gc.ca/eng/rp-pr/cj-jp/fv-vf/annex-annexe/p86.html

17 SaskToday. Activist lauds Saskatoon’s initiatives in MMIWG awareness. Jan 28, 2022. https://www.sasktoday.ca/central/local-news/activist-lauds-saskatoons-initiatives-in-mmiwg-awareness-5002238

18 eSCRIBE Published Meeting. (n.d.). Iskwewuk E-wichiwitochik (Women Walking Together). City of Saskatoon. https://pub-saskatoon.escribemeetings.com/filestream.ashx?DocumentId=121975

19 Saward, M. (2006). The representative claim. Contemporary political theory, 5, 297-318.

—- Saward, M. Performative Representation 2010.

20 Disch, L. (2012). Democratic representation and the constituency paradox. Perspectives on Politics, 10(3), 599-616.

21 Singh, J. (2019). Decolonizing radical democracy. Contemporary Political Theory, 18(3), 331-356.

22 Ermine, W. (1998). "Pedagogy from the Ethos: An Interview with Elder Ermine on Language," In Stiffarm, L. (Ed). As We See...Aboriginal Pedagogy. Saskatoon: University Extension Press: 9-28.

23 –Ibid. at p.11

Additional Relevant Reading: 

CBC News (2017). (“Statue Honouring Missing and Murdered Indigenous Women Unveiled in Saskatoon,” 2017)

Chartrand, V. (2022). Unearthing Justices: Mapping 500+ Indigenous Grassroots Initiatives for the Missing and Murdered Indigenous Women, Girls and Two Spirit+. Decolonization of Criminology and Justice, 4(1), 7-30. 

Dickason, O. A Draft List of Resources Related to Understanding Missing and Murdered Indigenous/Aboriginal Women in Canada and to Framing Solutions.

Disch, L. (2015). "Constructivist Turn in Democratic Representation: A Normative Dead-End?" Constellations 22 (4): 487-499.

Gingell, S. (2010). Suffering the Imposition of the European Bourgeois Family on Aboriginal Peoples in Canada and the Routes to Healing. TOPIA: Canadian Journal of Cultural Studies, 23, 393-399.

Luoma, C. (2021). Closing the cultural rights gap in transitional justice: Developments from Canada’s National Inquiry into Missing and Murdered Indigenous Women and Girls. Netherlands Quarterly of Human Rights, 39(1), 30-52.

National Inquiry into Missing and Murdered Indigenous Women and Girls. (2019). Reclaiming power and place: The final report of the National Inquiry into Missing and Murdered Indigenous Women and Girls. Privy Council Office. https://www.mmiwg-ffada.ca/final-report/

Okimāsis, J., & Wolvengrey, A. (2008). How to spell it in Cree: The standard Roman orthography. Miywāsin Ink. Regina.

Walker, K. (2021). Okâwîmâwaskiy: regenerating a wholistic ethics (Doctoral dissertation, University of British Columbia).

Democratic Representation

Beard, L. J. (2018). "This Story Needs a Witness": The Imbrication of Witnessing, Storytelling, and Resilience in Lee Maracle's Celia's Song. Studies in American Indian Literatures, 30(3-4), 151–178. https://doi.org/10.5250/studamerindilite.30.3-4.0151

Castiglione, D., & Warren, M. E. (2019). Rethinking representation: Eight theoretical issues and a postscript. In L. Disch, M. van de Sande, & N. Urbinati (Eds.), The constructivist turn in political representation (pp. 21-47). Edinburgh University Press

Dryzek, J. S., & Niemeyer, S. (2008). Discursive Representation. The American Political Science Review, 102(4), 481–493. https://doi.org/10.1017/S0003055408080325

Ethical Guidelines: Participedia Signature Project on Indigenous Innovations in Democratic Representation [DRAFT: September 2023; rev. Dec. 1, 2023]

Guasti, P. and B. Geissel (2019). “Saward’s concept of the representative claim revisited: An empirical perspective,” Politics and Governance 7 (3), p. 102.

Participedia Phase II Representation Signature Project: Indigenous Innovations in Democratic Representation. Ethics Checklist 2024.