3 Uncovering the Red Face Palm: A Decolonial Lens into MMIW (Missing and Murdered Indigenous Women) Crisis

Faculty Mentor: Elizabeth Archuleta (Ethnic Studies, University of Utah)

Literature Review

Law Enforcement and Native American Women

According to previous scholarship, law enforcement is implicated in perpetuating the cycle of violence and systematically silencing victims of MMIW. Numerous law enforcement agencies nationwide have failed to prosecute or punish perpetrators of violent sexual crimes against Native American women (Palmater, P. 2016). Additionally, evidence suggests that police themselves are often the perpetrators of physical and sexual violence against Native American women (Palmater, P. 2016). Incidents such as deaths, sexual assaults, disappearances, and victimization of Native American women frequently occur under police custody (Agtuca, J. (n.d.). Many cases involving police misconduct result in outcomes deemed justified, with perpetrators facing no consequences for their actions (Agtuca, J. (n.d.). In numerous instances, their loved ones and tribal nations have demanded justice, yet their efforts have often yielded minimal results or fair outcomes.

Several tribal nations have traveled to Washington D.C. to advocate for legislative initiatives aimed at police reform, including mandates for de-escalation training and other necessary reforms. They have met with the Office of Tribal Justice at the U.S. Department of Justice to demand independent investigations into hundreds of mishandled cases (Koch, 2019). Despite the collective outcry from multiple sovereign tribal nations across the United States to halt these injustices, the response from the Department of Justice has been limited in addressing this alarming trend and its impact on women.

This systematic injustice extends to Native American women living beyond tribal lands and jurisdictions. Those residing in urban areas frequently encounter unpleasant and negative interactions with law enforcement. According to CDC data spanning from 1999 to 2015, Native Americans experience a higher rate of fatalities in law enforcement interactions compared to individuals of any other race or ethnicity, (Palmater, P. 2016). Numerous individuals hold the belief that reporting a missing person to law enforcement will not be taken seriously and will yield no action. This perception is often shaped by prior negative encounters with law enforcement where individuals received no response or follow up from the agencies involved. Consequently, this fosters a pervasive sense of distrust towards law enforcement within the community (Austin, et al. 2022).

Many of the crimes under the purview of MMIW (Murdered, Missing, Indigenous Women) remain unreported due to the strained relationship between presumed trustworthy public servants and the Native American population. Many law enforcement officials dismiss MMIW cases, attributing the victims’ high-risk lifestyles, such as drug abuse or involvement in sex work to their circumstances. Consequently, numerous impacted women and girls impacted have their cases left unreported and eventually forgotten.

The origins of MMWI trace back to the early encounters between Indigenous populations and Europeans settlers upon what is now referred to as the North American continent in the 1500s. Within just the initial century of colonial presence alone in the Americas (1492–1600), approximately 90% of the Indigenous population perished due to conflicts and the spread of unencountered diseases such as smallpox, malaria, and measles (Joseph, A. S. (2021). Much of the exploitation and atrocities stemmed from the forced occupation of ancestral lands and resources by European colonizers (Palmater, P. 2016). This gave rise to the concept of settler colonialism, characterized by the practice of acquiring complete or partial political control over a territory, settling it with colonists, and exploiting its resources economically. Settler colonialism, as a structural framework, necessitates genocide through the eradication of Indigenous people via conflicts, diseases, and oppressive power dynamics established primarily by European colonial endeavors (Findling, M. G., et al. (2019).Settler colonialism served as the foundation for the establishment of systematic institutional structures aimed at oppressing Indigenous communities. Practices like relocation to designated areas know as reservations, boarding schools, and the forced removal of Native American children from their families represents just a few of the many injustices faced by Native Americans as the repercussions of colonialism endured (Findling, M. G., et al. (2019). Many pressing issues confronting Native Americans, including elevated mortality rates, poor health outcomes, suicide, substance abuse, depression, and sexual violence, can be traced back to the enduring legacy of oppressive and genocidal tactics perpetuated by settler colonialism (Palmater, P. 2016). MMWI stands as a significant manifestation of a larger crisis of violence and oppression afflicting Indigenous people in contemporary America (Agtuca, J. (n.d.).

The Pocahontas Effect: The Sexualization of Native American Women 

The sexual objectification of Native American women’s bodies has been an ongoing concern contributing to the MMIW phenomenon. Makota, often recognized as Pocahontas, is frequently cited as one of the first victims of this phenomenon. She was subjected to rape and exploitation, manipulated as a symbol of peace between the Powhatans and English settlers. Passing away at the age of 21, she became emblematic of a profound tragedy depicting the exploitation and abuse endured by Native American women (Palmater, P. 2016).

Motion pictures such as Walt Disney’s Pocahontas and 20th Century Fox’s Broken Arrow perpetuate harmful stereotypes portraying Native American women as submissive, desirable, hypersexualized, and susceptible to falling in love with or being sexually coerced by White men rather than being with someone chosen by her family, community, or tribe (Smith, A. 2003).

These narratives propagate the notion that Native American bodies are tainted with sin according to racialized colonial constructs (Agtuca, J. (n.d.). Through the influence of film and popular culture, these damaging stereotypes have been normalized and disseminated into the mainstream by white-dominated ideologies.

The production of hypersexualized, culturally appropriating Halloween costumes has inflicted harm upon Native American women (Findling, M. G, et.al, (2019). Many of these costumes, such as “Pocahottie and “Lusty Indian Maiden,” are deliberately designed to be sexually provocative, often featuring revealing designs, thereby perpetuating the portrayal of Native American women as sexualized symbols. Much of these negative representations can be traced back to the promiscuous “squaw” stereotypes of Native American women, which were developed by explorers, colonizers, government officials, writers and journalists during the centuries of American colonization and expansion (Croisy, 2017).

The mythologizing of Native American bodies and experiences has also influenced the MMIW phenomenon. American folklore often depicts Native Americans as exotic, noble, or savage individuals in need of intervention from their perceived uncivilized and backward ways of life, often through the processes of westernization by the white majority (Findling, M. G, et.al, (2019). Many of detrimental stereotypes of Native American women contribute to the ongoing rates and instances of violence, exploitation, and victimization by this population (Croisy, 2017).

Generational Trauma 

Generational trauma stands as a pivotal focus in scrutinizing and comprehending the scope of the MMIW phenomenon. It is characterized by the enduring legacy of chronic trauma and unresolved grief passed down across generations Native Americans and inflicted by the European dominant culture (Brown-Rice, 2013). Often, this form of trauma permeates through subsequent generations via biological, psychological, environmental, and social channels, establishing an inter-generational cycle of trauma. This cycle is evident in families as trauma is transmitted from grandmother to mother, then to daughter, and onward to their future descendants (Croisy, 2017).

Challenges stemming from generational trauma encompasses the silencing of sexual assault survivors, the institutional system of boarding schools, the heightened rates of depression, and the normalization of various forms of (Palmater, P. 2016). Many individuals suffered physical and sexual abuse in boarding schools and the Indian Placement Program administered by the Church of Jesus Christ of Latter-day Saints. These victims developed a range of maladaptive coping mechanisms, including helplessness, manipulative tendencies, gambling, substance abuse, and suicidal behaviors. This enduring legacy of victimization and overt significantly contributes to the prevalence of sexual abuse, murder, disappearances, and reluctance of victims and their loved ones to come forward and report such crimes (Croisy, 2017).

The devastation wrought upon Native American culture, land, and way of life by colonialism significantly contributes to generational trauma (Croisy, 2017). For many Native American women, grappling with the grief and trauma stemming from the western colonization of their ancestral land proves challenging. Discussions around trauma and abuse are seldom openly addressed among this population. However, by acknowledging and validating the impact of this form of trauma, there may be opportunities to begin unraveling its profound influence on the MMIW phenomenon.

Exploitation of Indigenous Women

The exploitation of Indigenous women is not a recent occurrence. According to Sarah Deer, a lawyer and professor of Women, Gender, and Sexuality at the University of Kansas, the historical and legal context of sex trafficking traces back to colonial practices of enslavement, exploitation, exportation, and relocation of Indigenous women in the United States (Deer, 2021). Human trafficking is not limited to impoverished, third world nations but remains an ongoing issue in the US and Canada, where Native women are disproportionately affected compared to other demographic groups (Deer, 2010). The history of rape and sexual assault perpetrated against tribal communities continues to reverberate in the lives of contemporary Native women. The disproportionate prevalence of sexual violence against Native women can be attributed to exploitation and displacement perpetuated by the dominant Anglo-white culture. Among all ethnic groups in the United States, Native women face the highest rate of sexual assault, making them particularly vulnerable to this form of violence (Deer, 2010).

Deer concludes her research by proposing solutions to address the enduring legacy of sexual violence against Native American women. She advocates for increased research efforts within the United States specifically focused on MMIW, as most of the existing scholarship originates from Canada. In line with her recommendations, my study aims to respond to this feedback by further exploring the subject matter. Specifically, it seeks to identify pathways to resilience through traditional knowledge and decolonial methodologies. Additionally, Deer suggests the development of culturally appropriate interventions to address the abuse and trauma experienced by Native women and girls, offering a means of decolonizing their victimization.

Furthermore, she highlights resource constraints as a significant obstacle faced by many tribal governments, resulting in inadequate crime control due to chronic underfunding, apathy, and jurisdictional limitations (Deer, 2010)

Sexual Violence Against Native Women by Non-Native Men

Methods 

This project is employs a method called autoethnography, which involves ‘the investigation of the researcher’s own experiences through the analysis of personal narratives or reflection” (Mentz et al., 2010) Autoethnography offers an alternative approach to conventional scripts such as settler colonial methods of presenting research and findings. Indigenous critiques on academic research often label it as “white research” or “outsider research” With many Indigenous populations viewing past research as exploitative (Tuhiwai Smith, L. (2021). By utilizing autoethnography, this study aims to disrupt outsider knowledge by incorporating insights gained from lived experiences, which outsiders may not obtain solely through observation. Insider research involves sharing stories and experiences that may not emerge through traditional qualitative research methods (Lather, 1986). Incorporating personal experience and emotions, including my own, will humanize the research and data collection process, bridging a connection that may be lost in certain forms of academic research (Lather, 1986).Participatory action-based research advocates for exploring inquiries that acknowledge and embrace individuals’ diverse, sometimes conflicting, identities. This approach aims to foster historical re-memory and disrupt entrenched power dynamics (Torre, 2009) By engaging in social action, this qualitative research method seeks to actively involve communities in generating knowledge and effecting change (Torre, 2009). In my thesis research, I aspire to collaborate with community partners to address social issues like MMIW and promote positive change within the community. Through research findings, we aim to advocate for causes related to MMIW and facilitate social transformation. (Torre, 2009). Implementing methods such as conducting surveys at events aligns with this approach, enabling us to mobilize action and raise awareness about MMIW on campus, throughout the state of Utah, and beyond.

Decolonizing Research

Historically, research involving Indigenous peoples and communities has often neglected to recognize their worldviews and deliver tangible benefits to their communities. Indigenous communities have long endured oppression at the hands of researchers, grappling with unequal power dynamics that render them Indigenous passive subjects of research rather than active participants. However, there is a growing movement towards decolonizing research and practices involving Indigenous people in the United States and elsewhere (Smith, 2012).

According to Smith, the decolonization of research seeks to rectify persistent power imbalances between researchers and Indigenous community members. Smith contends that decolonizing research is essential for fostering ethnical connections between Indigenous participants and researchers (Smith, 2012). By encouraging active participation of participants in the research process, I aim to promote the decolonization of research I am conducting on Indigenous women. Establishing partnerships with the Indigenous community will assist me in devising methods to decolonize the research process on MMIW, particularly considering historical tensions between Indigenous peoples and exploitative research practices. Notably absent from Smith’s work is an exploration of the significance of low representation of Indigenous researchers in academia. My research will delve into the impact of conducting Indigenous-centered research by an Indigenous researcher, addressing this gap. Moreover, my work aims to uncover solutions for ethical research practices utilizing Indigenous ways of knowing, thereby addressing the gaps in Smith’s work.

The argument in favor of Indigenous scholars to oversee their research in their communities holds a valuable place in conducting ethical, precise research on subject manners involving Indigenous peoples. Simpson argues that Indigenous scholars should create new Indigenous processes to better understand Indigenous issues affecting Indigenous peoples in Canada. The undermining and lack of understanding of Indigenous ways of knowing is heavily discussed in the work. The strengths in her findings include the negative impact of euro-centric thought in the research process, the forced suppression of Indigenous knowledge in the past, and commoditization of Indigenous data. The flaws in her work include unbacked claims that Indigenous people do not want non-Indigenous scientists to interpret their knowledge under circumstances where their values are acknowledged. My work explores and considers scholarship from all researchers regardless of race or background. Bridging the disconnect between outside researchers and Indigenous scholars is crucial for solving the MMIW crisis.

Using Indigenous scholarship to document knowledge and stories gives power to the communities they strive to uplift. Decolonizing research preserves Indigenous knowledge from being assimilated by white researchers who want to advance their best interests and exploit and view Indigenous people as commodities. Indigenous knowledge can be used against the Indigenous communities they strive to uplift. Decolonizing research in MMIW leads to more open dialogue and consideration of Indigenous perspectives to heal victims and prevent tragedies from occurring in Indian country (Battiste, 2002).

Researchers Jessie Austin, Nicole MartinRogers, Anna Granias, Maria Robinson, and Leticia Risco collaborated on the development of the Murdered and Missing Indigenous Relatives (MMIR) Task Force Report for the Utah Legislature. This report aims to document and provide recommendations for addressing the cases of MMIW in Utah. The research explores the disproportionate number of victims of violence, disappearances, or murders among Native American women compared to other racial groups in the state. The report’s strength lies in its thorough examination of policy implications related to MMIW, discussions on effective strategies for resolving open MMIW cases, and recognition of the disparities between rural and urban/city victims of MMIW.

The limitations of this study encompass the absence of input from government officals regarding potential solutions, insufficient involvement from the tribes themselves, and a failure to explore why victims go missing before they become victimized. Additionally, there is a lack of expansion on methods for enhancing the accuracy of data collected from law enforcement agencies. Furthermore, the research team was not being based in Utah may create a disconnect with the subject matter in relation to the state and the victims.

My objective in this study is to fill the gaps by addressing underlying issues contributing to MMIW crimes through comprehensive data collection and analysis. As a researcher immersed in the state and community, my data collection will be grounded in the urban Native American community. I will examine best practices aligned with my data collection and findings.

Additionally, I intend to expand on the impact of MMIW on family members of victims as it represents a significant aspect missing from the report. The disruption of Indigenous practices and ways of life has been significantly influenced by the systematic racism and colonial perspective within law enforcement (Dennis, 2021). Indigenous populations represent a proportionately smaller demographic compared to other racial groups. Dennis asserts that elevated levels of racism and oppression contribute to increased rates of police-involved deaths among Indigenous communities. They propose solutions such as raising awareness, advocacy, and organizing efforts to seek justice for Indigenous individuals who have died at the hands of law enforcement (Dennis, 2021).

Noteworthy deficiencies in the study warrant additional scrutiny, particularly the insufficient elaboration on dismantling settler colonial structures that perpetuate inequality and marginalization of Indigenous people. I intend to address this gap by seeking solutions in decolonizing research, which involves integrating the values, practices, and requirements of Indigenous researchers into the process. My aim is to identify effective solutions aligned with decolonial principles for engaging with and investigating crimes committed against Indigenous peoples. By delving deeply into decolonial approaches, my work has the potential to prevent and dismantle the ongoing epidemic.

I incorporated elements of Decolonial Feminist methodology to address my research inquiries. Scholars advocate for a commitment to decolonization when tackling gender-based violence within settler colonial nations such as the United States (Mack & Na’puti, 2019). A decolonial feminist perspective recognizes gendered violence, including sexual assault, disappearances, and murders perpetrated against Indigenous women, as integral components of colonial violence fueled from the legacy of settler colonialism. Indigenous communities are often erased or marginalized within American culture. Rather than relying solely on the legal and political systems of settler colonial nations for justice, Indigenous activists frequently propose alternative approaches that prioritize Indigenous forms of community building to address gender- based violence. These approaches may encompass restorative justice practices, reaffirmation of indigeneity, resistance against ongoing institutional oppression targeting Indigenous women, and the acknowledgment that settler colonialism remains a present-day challenge in requiring continual confrontation and challenge (Mack & Na’puti, 2019).

Research Design

I collected my data by conducting surveys and hosting an informational seminar titled, “All My Relations – Circle of Healing and Understanding.” This event was organized in partnership with the American Indian Resource Center and the Lauren McClusky Center for Violence Prevention Research and Education. Together with collaborators from these centers, I provided extensive data and information on MMIW to the public. The event garnered significant attendance from community members and students, resulting in positive feedback and success. Additionally, representatives from other organizations, including Restoring Ancestral Winds, a prominent organization in Salt Lake City dedicated to MMIW efforts, were also in attendance.As a member of the Native American student body at the University of Utah. I value my personal connections and the mentorship I’ve received from the American Indian Resource Center and the Center for Equity and Student Belonging. Drawing upon my established network, comprised of individuals who share an affinity with my work and its objectives, I invited participants to participate in the survey portion of my thesis.

My paper surveys comprised four structured questions about my research questions and their overarching themes. The first two questions sought perspectives and potential solutions to MMIW in Utah. The last question was open-ended, encouraging feedback on my work and inviting any additional thoughts on either my research or the broader MMIW epidemic at large. Primarily, these questions aimed to gather insights into the actions or initiatives that lawmakers or community leaders could undertake to address the MMIW epidemic in Utah or the Salt Lake area. The surveys and questions were semi-structured to accommodate variations in responses and to capture a diverse range of perspectives from my participants.

Research Questions:

1.     Is the state of Utah doing enough to address the MMIW phenomenon? If not, what do you think they should be doing? If yes, what are they doing right?

2.     Under the umbrella of issues related to MMIW, what do you think is the most pressing issue that the state, tribal governments, or community partners need to address regarding MMIW?

3.     In your view, what are some underlying factors that exacerbate the MMIW crisis? Some examples might be systemic racism or poverty, for example, but I’d like your thoughts on this.

4.     Is there anything else you want to share about the topic or the presentation?

Participants: The survey involved 30 individuals from the Native American community, including students, faculty, staff and community members. Their ages ranged from 18 to 54 years old. Most participants identified as women. To ensure confidentiality, all identifiable information such as names, addresses, tribal affiliation, roles, or identity were omitted from the surveys.

I formulated my research questions for the survey and received guidance as a student researcher from my faculty mentor, Elizabeth Archuleta, a professor for the School for Cultural and Social Transformation. I spent considerable time reading, exploring, and analyzing a variety of literature to deepen my understanding of the crisis; these insights formed the basis of my literature review. Upon conducting the survey and organizing the event components of the study, I provided participants with information about them. MMIW crisis through both visuals and oral presentation before they completed the survey.

Data Analysis: Data Management: To maintain confidentiality, all surveys and associated data files were securely stored on the Principal Investigator’s computer and protected with a password. Access to this information was limited solely to the Principal Investigator and faculty mentor.

Procedure: I identified individuals who possessed relevant knowledge about the crisis with direct experience with MMIW or involvement in related efforts. Participation in the research was facilitated through the organization of events, namely “All My Relations – A Circle of Healing and Understanding’ and a screening of the film “SOMEBODY’S DAUGHTER.”

Information was gathered from participants only if they felt motivated to contribute their insights through my surveys. This research was conducted in person, with participants attending two events and completing paper surveys. Throughout the process, participants were reminded of their autonomy to refrain from answering any questions they found uncomfortable, and they were encouraged to share only what they deemed necessary. The project data primarily relied on analyzing existing findings, detailed within the literature review section of the thesis. Participants received a $5 gift card as compensation for their time and responses.

Storage: Written responses on paper were kept in the Principal Investigator’s folder within their backpack before being stored in a securely locked location. Only the Principal Investigator and faculty mentor had access to the collected data used for project completion.

Results

Findings

This thesis uncovered several Utah-specific barriers to create significant change to resolving MMIW efforts, but significant themes indicated opportunities for change were found in the responses. In 16 out of the 18 surveys that were taken, participants made it clear that there are not enough efforts are currently being made on mitigating the MMIW crisis in the local community, including lack of exposure to the topic before they attended one of the two events I hosted. They also provided some insight into political and social barriers, but most importantly, they provided some significant suggestions on what tools are necessary to tackle this crisis.

I went into dissecting the surveys with the understanding that 84.3% of Native American women experienced violence or sexual abuse at least once in their lifetime (Lucchesi, 2017). It is quite pressing to see nearly all but two respondents said yes to the first opened ended question regarding if the state is doing enough to address the crisis.

Lack of awareness

Improving healthcare response

Improving healthcare response to MMIW can improve the recognition of risk factors to mitigate the negative impact it creates. Healthcare staff may be the first – and only – witnesses to recognize a person at risk and intervene before something tragic happens (Battiste, 2002).Assault injuries, sexually transmitted infections (STIs), digestive disorders, anxiety, and depression are common among survivors of MMIW related crimes (Croisy, 2017). Advising healthcare providers and staff to implement trauma-centered care improves the social determinants of health in victims. They must understand vulnerability in Indigenous communities and supplying patients with resources reduces the risk of abuse and violence. Truma centered care encourages understanding of how the intersection of systematic racism and sexism has placed Indigenous women in a crossfire of exploitation and violence in the MMIW crisis. Providers must open to other ways and perspectives by applying tribal knowledge in all fields, training and education in healthcare.

The third question asked participants, what are some underlying factors that exacerbate the MMIW crisis? The themes found included poverty, rural vs urban response, substance abuse, systematic racism, racism from non-tribal entities, minimizing the crisis, lack of trust of law enforcement, blue collar men, and jurisdiction issues.

Poverty

Poverty was one of the most significant themes found throughout all four questions responses. In Utah, 24.7% of the Native American population lives in poverty (Utah Department of Health and Human Services). This population makes up the highest number of individuals in poverty compared to all other racial groups in the state. This creates a staggering barrier for Native Americans to proper access resources to combat MMIW in their communities. Poverty can push Native American women to take risky choices such as living with their abusers, entering in the sex trade for fast income due to lack of proper employment opportunities, or partaking in substance abuse (Lucchesi, 2017). Participating in these types of circumstances raises the likelihood of women becoming victims of MMIW.

Systematic Racism

Systematic racism was mentioned in 12 of the responses between all four questions in the survey. This term is defined as a system of rulings, ordinances or statutes enforced by a government or authoritative entity, entitles one ethnic group in a society certain rights and privileges, while denying other groups in that society those same rights and privileges (Hill, 2022). Systematic racism manifests in societal attitudes, law enforcement system, and government policies. This perpetuates the marginalization and invisibility of Indigenous women, raises the likelihood of victimization of these women (Joseph, 2021). Examples of this at play include the lack of awareness in communities regarding the issue, silencing of voices doing the work to promote the cause, and lack of involvement in promoting the crisis to the public by local governments according to survey responses. This mitigates the significance of the crisis and leaves more victims and families in limbo of obtaining proper care or resources (Hill, 2021).

Criminal jurisdiction issues – UT Code 9-9-204

Jurisdictional issues between the federal government and Indigenous tribes are foundationally defined by the Tribes’ status as “domestic dependent nations” with Tribal sovereignty (Joseph 2021). Complications arise when legal matters involve a combination of Indigenous and non-Indigenous people, subject to different levels of Tribal authority. The Supreme Court helped solidify these jurisdictional barriers to justice in Oliphant v. Suquamish Tribe, 435 U.S. 191 (1978). The Court held that federally recognized Tribes lack jurisdiction to prosecute non-Indigenous people for crimes committed on Tribal land (Joseph 2021). This means that while Tribal authorities cannot respond effectively to calls for help on their own territory, federal authorities have default jurisdiction to prosecute non-Indigenous people for those crimes committed on Tribal land. Utah code states “the state of Utah is obligated and binds itself to assume criminal and civil jurisdiction over Indians and Indian territory, country, and lands or any portion thereof within this state in accordance with the consent of the United States given by the Act of Congress of April 11, 1968.” The federal government has the authority to prosecute criminals who commit crimes towards Native American women on tribal lands. This issue complicates when the women live outside on the reservation and are then subject to state laws and statures. One participant cited the state is not following up properly to victims and their families regarding resources and next steps in the criminal justice system.

Closure for families affected by MMIW

Closure for families and victims of MMIW is one of the most crucial findings from the thesis. 4 responses mentioned this topic in the survey. Promotion of cases to the public helps law enforcement give closure to victim’s families. Leveraging the power of the internet and social media, the public is encouraged to share case profiles through digital means. 4 respondents reported more closure should be implemented in cases for the loved ones of the victims. Some use traditional means of healing to obtain closure by practicing activities such as smudging, praying, seeking advice from elders, and sweat lodges to heal from the grief they experience (Palmater, P. 2016). One of the most important ways families heal is to let go of those they’ve lost; the self-closure brings a sense of freedom. The event I hosted encouraged the guests to write a goodbye letter. In there, they were encouraged to write the things you felt to say to the person or themselves. The guests gave feedback that the activity was powerful and helped in the healing process whether it was in relation to MMIW or another loss in their lives.

Youth Education on MMIW

A Native American proverb states, we must consider the legacy we will leave for those who come after us: our children, grandchildren, nieces, nephews, and other young people for generations to come. Leaving a positive legacy through education of the youth prevents violence, sexual assault, and disappearances by promoting the safety of Indigenous women and girls.Implementing educational workshops, non-profits, and outreach in communities’ centers and schools encourages collective responsibility for safety of Native American girls and women alike. Educating the youth will teach them to know the warning signs of abuse and learn to reach out to the correct authorities in their communities to report and stop MMIW-related crimes from occurring (Deer, 2010).

Have these events or campaigns for the youth promote the messages of resilience and hope for Native American youth. By using Decolonial lens and a trauma-informed approach, invite elders and community members to contribute their wisdom, knowledge, and guidance to make a positive change in approaching and one day eliminating the MMIW crisis from affecting another life in Indian County.

Conclusion

References

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