Red Dress Day 2025: Working Together to End Violence Against Indigenous Women, Girls and 2SLGBTQIA+ People (IRA1-V75)

Transcript: Red Dress Day 2025: Working Together to End Violence Against Indigenous Women, Girls and 2SLGBTQIA+ People

[00:00:00 The CSPS logo appears onscreen.]

[00:00:06 The screen fades to Sherri Helgason in a video chat panel.]

Sherri Helgason (Director, Canadian Human Rights Commission): Good afternoon and welcome to this Indigenous learning event entitled Red Dress Day 2025: Working Together to End Violence Against Indigenous Women, Girls, and 2SLGBTQIA+ people. Thank you for joining us.

My name is Sherri Helgason and I am the Director at the Canadian Human Rights Commission. I will be your session moderator today. I am pleased to support the Canada School of Public Service by hosting this event.

Let me begin by acknowledging that I am joining you today from Treaty One territory, traditional territory of the Anishinaabe, Cree, Oji-Cree, Dakota, and Dene peoples, and homeland of the Red River Métis Nation in what we now call Winnipeg, Manitoba.

Some of you are joining us today from different parts of the country, and I encourage you to take a moment to know and acknowledge the territory you are on.

I would also like to mention that this discussion deals with topics which may evoke a strong emotional response in some viewers.

The Canada School of Public Service acknowledges the need to take security measures to minimize the risks associated with disturbing content.

If you need help or support while watching this content, please know you can reach out to the Missing and Murdered Indigenous Women, Girls, and 2SLGBTQI+ people support line 24/7 at 1-844-413-6649.

It's now my pleasure to introduce Elder Verna McGregor. Elder Verna is from the Algonquin Community of Kitigan Zibi Anishinabeg. She is firmly grounded in her community and nation as a member of the group of traditional grandmothers, Kokomisag, and elders. Their role includes promoting the retention of the Algonquin language and culture which is so important when addressing community issues and connection to the land. Bienvenue, Verna.

[00:02:17 Elder Verna McGregor appears in a video chat panel.]

Elder Verna McGregor: Hello everybody. (Speaks in Indigenous language). Bonjour tout le monde. (Speaks in Indigenous language). Hello, I am from Kitigan Zibi Anishinabeg and my name is Verna McGregor, and I said that fox is my clan on my mother's side and thunder bird on my father's side. I'm honoured to be here today to give opening words on the Red Dress Day. This is very special to me also because we've also been impacted by the Murdered and Missing Indigenous Women, Girls, and 2SLGBTQ issue given that we have the two missing girls from Kitigan Zibi in 2008.

And that time, I was working at the National Aboriginal Circle on Family Violence and I would get calls from relatives asking about help, assistance in trying to find their missing loved ones, and I remember being overwhelmed because I said I don't know what would happen if this was my relative, my daughter, my child, my son. So, anyway, what happened is I left the organization in 2008 and I said I was going to take the summer off, which I did. But then, in September, my son came home and said that the police were at the school and that the two girls were missing, which is Maisy Odjick and Shannon Alexander. So, it brought back all that understanding and trauma, really, because I think our whole community was traumatized too. So, yeah, and that's why this is important, I think, because of the disproportionate amount of Indigenous women, girls, Two-Spirit, but also Indigenous people as well, and this Red Dress Day is an opportunity to raise awareness for this.

And I have a little story though, really quickly is that I was reminded last week though too that this also affects everybody and we all need to be aware, because my son came home… my grandson, Waylen (ph), and he was at school before Christmas, and he goes to school in the town of Maniwaki, and what happened is he noticed this person was talking to one of his younger schoolchildren by this fence, and he went to… he got a little bit concerned. So, he ran in and told the principal then came back out. And so, the principal came out but they also had the school on lockdown. But then, just this past week, why I was reminded of this is the week before or last week, one of the parents contacted my son and said that they had arrested that person who was at the fence. So, this could happen to anyone as I experienced too that I was in shock that the girls went missing from Kitigan Zibi, and you always think that it's somewhere else but it's not somewhere else. So, it's raising that awareness also, and the Red Dress Day is a chance to also raise that awareness but also I think too, with that incident with my grandson, I think too it's starting with the younger people.

And really quickly too, part of this colonization was the outlawing of our ceremonies, and I attended one ceremony and it was for the coming of age for the young women in the community. And the elders, part of the process was the elders would talk to the young girls and then they had a feast afterwards in the lodge, but there were the young boys in there, like they were about even 10, 12, 13, and the elder also turned and talked, spoke to the boys in saying now that the young women are coming of age, your responsibility as young men and boys is to whenever… if you suspect anybody harming her, part of your responsibility is also to speak up, and I thought, oh my goodness, I think this is where the incident last week, it's encouraging also, even though there's doubt to speak up and raise awareness, because I think that's what safety is all about.

So, I'm just going to say a little prayer today to everybody because I think this, the Red Dress Day is raising awareness to say (speaking in Indigenous language). What I do is… I said this is… this is not a blessing, it's knowledge of all the things here. This is… what I said is this is like a prayer of Thanksgiving, to remind us of how much we are gifted here and to thank everything, including the earth and all the four elements, all our relatives, and to ask that we live in peace and unity too, as well that we honour everything, and one of the elders said one time too that as we're addressing this issue of violence against the life-givers, which is the women and girls, but also everybody, but maybe that also to us, we heal ourselves, that will also lead to the healing of the biggest life-giver, which is Mother Earth.

So, I wish you a good gathering and a good discussion, but I think too the biggest is also raising awareness and raising awareness also in the young so that they grow up to be also protectors as well of everybody. (Speaks in Indigenous language). Miigwech is thank you and I say thank you everybody. Merci à tous. (Speaks in Indigenous language).

Sherri Helgason: Merci beaucoup, Elder Verna.

[00:10:45 Lindey Courchene, Marjolaine Étienne, Cora McGuire-Cyrette, and Jordy Ironstar appear in separate video chat panels.]

Our panel today is comprised of Lindey Courchene, Executive Director, Women and Gender Equity Manitoba. Marjolaine Étienne, Présidente Femmes Autochtones de Québec Inc., Cora McGuire-Cyrette, Chief Executive Officer, Ontario Native Women's Association, and Jordy Ironstar, National Facilitator and Finance Supervisor, 2 Spirits in Motion Society. I would now like to give the chance to our speakers to introduce themselves and to deliver their presentations. So, let's get started with Lindey Courchene. Lindey, over to you.

Lindey Courchene (Executive Director, Women and Gender Equity Manitoba): Miigwech, Sherri. (Speaks in Indigenous language). Hello, everyone. My name is Lindey Courchene and I'm Executive Director of Women and Gender Equity Manitoba. I want to say a very special miigwech to Elder Verna McGregor for providing an opening prayer and sharing such important special messaging on the topic that brought us all here together today. It's a pleasure to be a part of today's event in honour of Red Dress Day and in honour of working together to end violence against Indigenous women, girls, 2SLGBTQIA+.

[00:12:09 A slide is shown with the text "Red Dress Day 2025: Working Together to End Violence Against Indigenous Women, Girls, and 2SLGBTQIA+ People – Lindey Courchene, Executive Director, Women and Gender Equality Manitoba".]

I would like to begin by acknowledging that I am joining you today from Treaty One territory, the traditional lands of the Anishinaabe, Anisininew, (inaudible), Dakota Oyate, and Denesųłiné. I would also like to acknowledge that part of Manitoba is located on the homeland of the Red River Métis and that part of northern Manitoba includes the ancestral lands of the Inuit. It is also important that we express gratitude to Shoal Lake who provides us with our fresh drinking water here in Manitoba, in Winnipeg. I want to thank Women and Gender Equality Canada and the Canada School of Public Service for extending a warm invitation to participate in today's event and to share about important work underway in Manitoba to empower Indigenous women, girls, Two-Spirit, and gender-diverse relatives.

[00:13:08 A slide is shown with the text:

"Overview of Presentation

• Background
• Matriarch Circle
• MMIWG2S+ Healing and Empowerment Endowment Fund
• Mino'Ayaawag Ikwewag Provincial Strategy
• Acknowledgements".]

Before I get started, I will provide an overview of my presentation. I will talk about the establishment of Manitoba's first-of-its-kind matriarch circle, the MMIWG2S+ Healing and Empowerment Endowment Fund, Manitoba's provincial strategy, Mino'Ayaawag Ikwewag, and I will close by sharing some important acknowledgements of those who are responsible for driving this important work.

[00:13:39 A slide is shown with the text:

"Critical Background"

"Manitoba is often referred to as "ground zero" for MMIWG2S+"

"In Manitoba, 81% of children exposed to intimate partner violence are Indigenous"

"45% of unsheltered citizens in Manitoba are Indigenous, with a significant portion identifying as women"

"It is important to note that these negative outcomes are in no way a reflection of Indigenous women, girls, Two-Spirit, and gender-diverse relatives' individual and communal strength, courage, tenacity, accomplishments, and successes".]

Manitoba is often referred to as ground zero for the MMIWG2S+ crisis where Indigenous women make up some of the highest numbers of MMIWG2S+ across the country. There are many factors that contribute to the issue of MMIWG2S+ within our province. Data from Statistics Canada indicates that Indigenous women, girls, Two-Spirit, and gender-diverse relatives experience disproportionately higher rates of violence in all categories, including self-reported sexual assault, intimate partner violence, and domestic homicide. In addition, research from the Manitoba Advocate for Children and Youth indicates exposure of children to intimate partner violence is associated with increased mental health issues, less time spent at school, decreased rates of graduation, and increased conflict with the law. 81% of children exposed to intimate partner violence are Indigenous and there is also a correlation between poverty and violence. Here in Manitoba, 45% of our unsheltered population are Indigenous, with a high portion identifying as women.

October 2023 was a very historic time for our province that signified hope for change, where Manitoba became the first Canadian province to elect a First Nations premier. Subsequently, Premier Wab Kinew appointed two First Nations women to Cabinet. Minister Nahanni Fontaine was appointed to Cabinet as the Minister of Families and Minister Responsible for Women and Gender Equity. As you can imagine, this election was the starting point for some very exciting and long-awaited changes for Manitoba. Minister Fontaine is internationally known for her leadership and advocacy and bringing awareness and justice for Indigenous women, girls, Two-Spirit, and gender-diverse relatives and has made a sacred, lifelong commitment to ensure their safety and protection. In January 2004, Minister Fontaine appointed Cora Morgan as Special Advisor to Indigenous Women's Issues and Secretary to the MMIWG2S+ and Gender-Based Violence Committee of Cabinet. Cora has dedicated her path to advocating for and empowering Indigenous women, children, and families. Together, Minister Fontaine and Cora established the Matriarch Circle.

[00:16:27 A slide is shown with the text:

"Matriarch Circle"

"The Matriarch Circle is composed of matriarchs from different backgrounds and professions. They are a diverse representation from accomplished Afro-Indigenous, Anishinaabe, Anisininew, Cree, Dakota, Dene, Inuit, and Métis women, youth, and gender-diverse relatives."

"They are knowledge keepers, authors, artists, actors, athletes, and storytellers with experience in justice, health, and social service who bring expertise gained through years of advocacy and heart work."

"The Circle is scheduled to meet quarterly on solstices and equinoxes; however, they are consulted with regularly. The Matriarch Circle's guidance and insights were integral to the development of Mino'Ayaawag Ikwewag provincial strategy."

"The purpose of the Matriarch Circle is to use their collective knowledge, experience, and expertise to inform and guide projects and initiatives that impact the lives of Indigenous women, girls, Two-Spirit, and gender-diverse relatives in Manitoba".]

In March 2024, the Manitoba government held the first gathering of a new matriarch circle, tasked with the sacred responsibility of prioritizing the protection and well-being of Indigenous women, girls, Two-Spirit, and gender-diverse people. The Matriarch Circle brings a wealth of experience in empowering, mentoring, and supporting Indigenous women and girls, and is breaking barriers and helping to build healthy paths for younger generations to follow. Comprised of matriarchs from different backgrounds and professions, they are a diverse representation of accomplished Afro-Indigenous, Anishinaabe, Anisininew, Cree, Dakota, Dene, Inuit, and Métis youth and gender-diverse relatives. They are knowledge keepers, authors, artists, actors, athletes, and storytellers with experience in justice, health, and social services who bring expertise gained through years of advocacy and lived experience. The Matriarch Circle meets quarterly during the spring equinox, summer solstice, fall equinox, and winter solstice. However, they are consulted regularly where they provide feedback and guidance on matters related to Indigenous women, girls, Two-Spirit, and gender-diverse relatives, including the implementation of the MMIWG2S+ Healing and Empowerment Endowment Fund and the Mino'Ayaawag Ikwewag Provincial Strategy.

[00:18:05 A slide is shown with the text:

"MMIWG2S+ Healing and Empowerment Endowment Fund – A foundational investment to support MMIWG2S+ families and communities."

"The Endowment Fund was established with a $15M investment from the Province of Manitoba and is the first of its kind approach that will support MMIWG2S+ families in a way that has never been done before."

"Managed by the Winnipeg Foundation, the Endowment Fund will continue in perpetuity, ensuring that MMIWG2S+ families and communities can access support for healing and empowerment."

"The MMIWG2S+ Healing and Empowerment Endowment Fund supports the advancement of the calls for justice by providing funding for activities that extend tangible, culturally-responsive, trauma-informed support to children, families, and communities of missing and murdered Indigenous women, girls, Two-Spirit, and gender-diverse relatives".]

To share a little bit about the Healing and Empowerment Endowment Fund, in May 2024, the Manitoba government announced an investment of $15 million to establish the MMIWG2S+ Healing and Empowerment Endowment Fund. Managed by the Winnipeg Foundation, the fund will continue in perpetuity, ensuring that MMIWG2S+ families and communities can access vital resources to support healing and empowerment. The endowment fund was established for the purpose of advancing the calls to justice and to fund activities that extend tangible, culturally-responsive, trauma-informed support to children, families, survivors, and communities of MMIWG2S+. Each year, revenue generated from the endowment will be provided to the Manitoba government to administer grants to MMIWG2S+ families and a portion of the funds generated, 60%, will be distributed to one or more designated organizations to support MMIWG2S+ children and families and survivors. The remaining funds, 40%, will be utilized for community-led initiatives organized by Indigenous-led organizations that support MMIWG2S+ families and communities.

It's very important to note that designated organizations have been identified to ensure a distinction-based approach with organizations that represent First Nations populations. Sorry, I'm just going to repeat that sentence. Designated organizations have been identified to ensure a distinction-based approach with organizations that represent First Nations, Métis, Inuit, and urban Indigenous populations and have capacity to serve specific geographical locations to encompass all MMIWG2S+ families and survivors in Manitoba. The designated organizations will distribute funds to immediate family members who have an established connection with an MMIWG2S+ loved one. And more importantly, the process for distributing funds for the endowment is intended to be very low barrier and easily accessible. We want to ensure that families are not met with any further barriers in terms of reaching out for much needed support. The endowment fund will provide families with supports to help cover the costs to search for a loved one, to bring a loved one home, to help cover funeral expenses, memorials and vigils, to attend court proceedings, just to share a few examples. Children of MMIWG2S+ families can also access funds to support education and training costs.

[00:21:15 A slide is shown with the text:

"The Dream and Guiding Principles – Mino'Ayaawag Ikwewag is centred on a dream, a dream where ALL women, girls, Two-Spirit, and gender-diverse relatives in Manitoba are empowered to live their lives authentically and fully; with opportunities for themselves and their families, and ultimately, to be free from violence. This inaugural strategy commits to making this dream a reality. It is the culmination of tireless efforts from Indigenous matriarchs, leaders, communities, allies, and family members affected by the crisis of missing and murdered Indigenous women, girls, Two-Spirit, and gender-diverse relatives."]

Mino'Ayaawag Ikwewag is whole of government approach that centers on the empowerment of Indigenous women, girls, Two-Spirit, and gender-diverse peoples. In her leadership and advocacy, Minister Fontaine often reminds us that we are more than what is done to our bodies. We are matriarchs, we are life givers, mothers, grandmothers, aunties, and sisters. The Mino'Ayaawag Ikwewag translates to all women doing well in Anishinaabemowin and was gifted to us by grandmother Katie Whitford from Sandy Bay First Nation here in Manitoba. The strategy is centered on a dream where all women in Manitoba are safe and protected to live their lives authentically and free of violence. Mino'Ayaawag Ikwewag is rooted in sacred teachings and principles that embody wellness and create space for Indigenous women, girls, Two-Spirit, and gender-diverse relatives to access meaningful supports and opportunities to thrive. Mino'Ayaawag Ikwewag is Manitoba's commitment to make this dream a reality. It's a culmination of efforts from Indigenous matriarchs, leaders, communities, allies, and family members affected by the MMIWG2S+ crisis. The creation and implementation of this strategy is in alignment with the national inquiry into Missing and Murdered Indigenous Women and Girls' 231 calls to justice.

[00:22:58 A slide is shown with a series of butterfly images and different parts of the butterfly illuminated in each image. Corresponding text to each image reads:

"Butterflies: Transformation, metamorphosis, beauty, and grace"

"Seeds, Vines, flower, Heart berry: Representing life cycle and generations. The heart berry teaches forgiveness and peace. The heart berry also reminds us of reconciliation and how to maintain heartfelt relationships in our families and communities."

"Blueberries: Recognized for their spiritual symbolism and cultural importance, often associated with well-being."

"Sage: One of the four sacred medicines. Releases with troubles the mind and removes negative energy."

"Cedar: One of the four sacred medicines. The tree of life."

"Crocus: One of the first plants to emerge, after surviving the harshest winter conditions. A sign of hope for warmer, brighter days ahead."

"Long hair: Represents a strong cultural identity. Promotes self-esteem, self-respect, and a good sense of belonging."

"Water: A sacred resource to communities. Indigenous people have relied on water for their livelihood, spiritual practices, and traditional knowledge for generations."

"Wild rose: A symbol of life, that represents survival and vitality, often valued for its healing properties as traditional medicine."

"Jingle Cones: The Jingle Dress Dance was first considered a healing dance. The different coloured cones symbolize 2SLGBTQIA+ people."]

In sharing about the Mino'Ayaawag Ikwewag strategy, it's really important to talk about our strategy identifier. This very beautiful image and design were created by a young Indigenous woman named Cassy Regier. The strategy identifier was created in the shape of a butterfly, incorporating Indigenous symbolism throughout the design and meaning. In our culture, the butterfly represents transformation, metamorphosis, beauty, balance, and grace. Each section of the butterfly design holds a sacred and important meaning. The wings, sage, cedar, crocus, seeds, vines, flowers, heart berry, and blueberries that are shown in this image hold great cultural significance. Sage and cedar are sacred medicines. The crocus that survives the harsh winters signals brighter days ahead. The blueberries signify well-being, and the seeds, vines, flowers, and heart berry represents life cycles, reconciliation, and maintaining heartfelt relationships with family and community. Also shown at the bottom of the wings is hair that turns into flowing water, where hair signifies cultural identity and a sense of belonging while flowing water is considered sacred and vital to Indigenous livelihoods, spiritual practices, and traditional ways of living. The centre that holds the wings together is a beautiful wild rose. And lastly, the dress with jingle cones and ribbon skirt represents survival, vitality, and healing with different bells of the jingle cone symbolizing Two-Spirit and gender-diverse relatives. This strategy identifier is meant to pull strength and unity from our Indigenous roots, symbolizing the importance of coming together to create change for Indigenous women, girls, Two-Spirit, and gender-diverse relatives to provide safety and healing while dismantling fear and violence.

[00:25:27 A slide is shown with the text "Mino'Ayaawag Ikwewag – All Women Doing Well, Provincial Strategy, November 22, 2024" above a colourful image that outlines the provincial strategy."]

This image, this beautiful artwork shown in this image, was created by Jennifer Chartrand, a member of Sandy Bay First Nation who is also special assistant to Minister Fontaine. It tells a beautiful story about a path exercise held with the Matriarch Circle, where matriarchs came together to identify short and long-term goals and indicators to help inform the development of a strategy to empower and lift up Indigenous women, girls, Two-Spirit, and gender-diverse relatives.

[00:26:05 A slide is shown with the text:

"The Path: Mino'Ayaawag Ikwewag"

"Mino'Ayaawga Ikwewag was developed with Manitoba women of all gender identities, ethnicities, and backgrounds in mind. It recognizes healing, empowerment, and safety for all women, girls, and gender-diverse citizens."

"In March 2024, Minister Fontaine announced the creation of Manitoba's first Matriarch Circle, they were integral to the development of Mino'Ayaawag Ikwewag. The vision is grounded in traditional teachings: physical (body), mental (mind), emotional (heart), and spiritual (spirit)."

"The Manitoba government is committed to this process and invites all allies, partners, and citizens to feel empowered to support gender-diverse relatives in reaching their dreams through this strategy."]

The Mino'Ayaawag Ikwewag was developed with women of all gender identities, ethnicities, and backgrounds in mind. It recognizes that healing and empowerment and safety is important for all women, girls, Two-Spirit, and gender-diverse relatives.

[00:26:28 A slide is shown with the text:

"The Pillars"

"There are 10 pillars outlined in this strategy that call for the immediate action and the need for urgent attention to uplift and protect Indigenous women, girls, Two-Spirit, and gender-diverse relatives."

"Pillar 1: Access to culture"

"Pillar 2: Economic development"

"Pillar 3: Education"

"Pillar 4: Food security"

"Pillar 5: Health services"

"Pillar 6: Healthy communities"

"Pillar 7: Housing"

"Pillar 8: Justice and safety"

"Pillar 9: Transportation"

"Pillar 10: Matriarchal leadership".]

There are ten pillars identified in the strategy. The pillars outlined have long been identified by advocates, family members, and survivors of violence in various discussions, engagements, and forums as critical areas needing urgent attention to uplift and protect Indigenous women, girls, Two-Spirit, and gender-diverse relatives. Mino'Ayaawag Ikwewag calls for immediate action and will cover a four-year period from 2024 to 2028, focusing on short-term actions and long-term solutions.

[00:27:10 A slide is shown with the text:

"Pillar 1: Access to Culture

• For Indigenous women, girls, Two-Spirit, and gender-diverse relatives to thrive, meaningful access to culture is crucial in building resilience, health, wellness, and empowerment. Culture is central to achieving their dreams and goals"

"Pillar 2: Economic Development

• When Indigenous Peoples are supported both culturally and safely in their workplaces – whether in small business, trades, academia, healthcare, essential services, entrepreneurship, or public and private senior leadership positions – they thrive and make significant contributions to these sectors".]

I'm happy to go over a very high level of some of the pillars that are covered in our strategy. Sorry, I'm happy to walk us through the ten pillars that are identified and included within the Mino'Ayaawag Ikwewag Provincial Strategy. Pillar 1 is about access to culture. For Indigenous women, girls, Two-Spirit, and gender-diverse relatives to thrive, meaningful access to culture is crucial in building resilience, health, wellness, and empowerment. Culture is central to achieving their dreams and goals. Pillar 2: Economic Development. The Manitoba government is committed to increasing opportunities for economic freedom for Indigenous women, girls, Two-Spirit, and gender-diverse relatives through tailored programs and policies.

[00:28:08 A slide is shown with the text:

"Pillar 3: Education

• Indigenous women, girls, Two-Spirit, and gender-diverse relatives have the right to access quality education, regardless of where they live in Manitoba"

"Pillar 4: Food Security

• Access to cultural medicines, traditional foods, Indigenous harvesting and hunting practices, and agricultural participation must be protected and promoted to ensure their healthy development".]

Pillar 3 centers on education. Indigenous women, girls, Two-Spirit, and gender-diverse relatives have the right to access quality education regardless of where they live in Manitoba. The Manitoba government will increase educational opportunities to ensure Indigenous women, girls, Two-Spirit, and gender-diverse relatives thrive on their educational journeys. Food security is a very important pillar. Food security is vital to the well-being of Indigenous women, girls, Two-Spirit, and gender-diverse relatives and to our communities as a whole. Access to cultural medicines, traditional foods, Indigenous harvesting and hunting practices, and agricultural participation must be protected and promoted to ensure healthy development.

[00:28:58 A slide is shown with the text:

"Pillar 5: Health Services

• Mino'Ayaawag Ikewag commits to enhancing the accessibility, responsiveness, and cultural relevance of health services for Indigenous women, girls, Two-spirit, and gender-diverse relatives across Manitoba"

"Pillar 6: Healthy Communities

• Cultural teachings, family reunification, youth access to sports, capacity-building for Indigenous non-profits, and ensuring safety for those in abusive relationships all contribute to fostering healthy communities".]

Pillar 5: Health Services. Mino'Ayaawag Ikwewag commits to enhancing the accessibility, responsiveness, and cultural relevance of health services for Indigenous women, girls, Two-Spirit, and gender-diverse relatives across Manitoba. To improve health outcomes, health care services must prioritize safety and cultural competence, whether addressing routine health needs or life's unexpected challenges. Pillar 6: Healthy Communities. Indigenous women, girls, Two-Spirit, and gender-diverse relatives deserve safe and healthy communities. Cultural teachings, family reunification, youth access to sports, capacity building for Indigenous non-profits, and ensuring safety for those in abusive relationships all contribute to fostering healthy communities. This includes a systemic shift within child and family services, recognizing the strength of Indigenous women, girls, Two-Spirit, and gender-diverse relatives.

[00:30:04 A slide is shown with the text:

"Pillar 7: Housing

• This includes homeownership, affordable rentals, family-sized homes, safe shelters, and transitional housing"

"Pillar 8: Justice and Safety

• This strategy supports justice reform by increasing support for victims, improving access to policies and programs, and enhancing training on the impacts of residential schools, misogyny, racism, and patriarchal systems".]

Pillar seven: 7. Indigenous women, girls, Two-Spirit, and gender-diverse relatives and our community as a whole deserve stable, safe, and accessible housing across Manitoba. This includes homeownership, affordable rentals, family-sized homes, safe shelters, and transitional housing. Economic independence is a cultural protective factor that promotes wellness and future prosperity. Justice and safety. Indigenous women, girls, Two-Spirit, and gender-diverse relatives are disproportionately represented in the criminal justice system. This strategy supports justice reform by increasing support for victims, improving access to policies and programs, and enhancing training on the impacts of residential schools, misogyny, racism, and patriarchal systems.

[00:31:03 A slide is shown with the text:

"Pillar 9: Transportation

• Manitoba's transportation systems must be safe and accessible, including bus shelters, rideshares, and taxis. Rural, northern, and remote transportation options require special attention to ensure the safety and protection of Indigenous women, girls, Two-Spirit, and gender-diverse relatives"

"Pillar 10: Matriarchal Leadership

• The leadership of Indigenous matriarchs has always been essential to the health and well-being of Indigenous families and communities".]

Pillar 9: Transportation. Indigenous women, girls, Two-Spirit, and gender-diverse relatives rely on public and private transportation for their daily needs. Manitoba's transportation systems must be safe and accessible, including bus shelters, rideshares, and taxis. Rural and northern and remote transportation options require special attention to ensure the safety and protection of Indigenous women, girls, Two-Spirit, and gender-diverse relatives. And last, pillar number 10 focuses on matriarchal leadership. The leadership of Indigenous women, of Indigenous matriarchs, has always been essential to the health and well-being of Indigenous families and communities. This strategy emphasizes the need to empower and restore the role of matriarchs, enhancing opportunities for visibility and recognition of their communities.

[00:32:05 A slide is shown with the text:

"Acknowledgements

• To the Matriarch Circle, families and friends of missing and murdered Indigenous women, girls, Two-Spirit, and gender-diverse relatives, advocates, helpers, healers, and leaders who contributed in part to the development of this strategic framework.
• The Honourable Minister Nahanni Fontaine, known for her leadership and advocacy in bringing awareness and justice for Indigenous women, girls, Two-Spirit, and gender-diverse relatives."
• Cora Morgan, Special Advisor on Indigenous Women's Issues, Jen Chartrand, Special Assistant, and Cassy Regier
• Kichi-miigwech to respected Anishinaabe Elder and Language Keeper Katie Whitford from Sandy Bay Ojibway First Nation for gifting us with the name Mino'Ayaawag Ikwewag meaning "All women do well" in Anishinaabemowin and a special thank you to our team at WAGE MB for helping to carry out important work to empower and lift up Indigenous women, girls, Two-Spirit, and gender-diverse peoples."]

And to close my presentation today, I just wanted to share some very quick acknowledgements. I wanted to note that Mino'Ayaawag Ikwewag envisions a future where all Indigenous women, girls, Two-Spirit, and gender-diverse relatives in Manitoba are safe, empowered and able to live fulfilled lives with rich opportunities for themselves and their families. It also recognizes the heartfelt work of both Indigenous and non-Indigenous Manitobans to drive awareness and transformational change. Mino'Ayaawag Ikwewag ensures community voices are heard and centered within government policy, with actions evolving to respond to community needs and priorities. Mino'Ayaawag Ikwewag embodies the belief that when Indigenous women, girls, Two-Spirit, and gender-diverse relatives thrive, all Manitobans benefit.

Lastly, I would like to take a moment to acknowledge the Matriarch Circle for their support in the development of this strategic framework, Minister Fontaine for her leadership and advocacy in driving transformative change, Cora Morgan for championing this important hard work in mobilizing efforts, Jennifer Chartrand for being an incredible helper to advance meaningful change, Cassy Regier for shaping her gifts and talents to bring a design to life, Grandmother Katie Whitford for holding ceremony and gifting us with the name Mino'Ayaawag Ikwewag, and a special thank you to our team at WAGE Manitoba for helping to carry out important work to empower and lift up Indigenous women, girls, Two-Spirit, and gender-diverse relatives. I want to thank you all for taking the time to engage in a little bit of learnings and to hear from Manitoba and some of the important work that's underway to empower Indigenous women, girls, and gender-diverse relatives. I thank you all. Miigwech.

Sherri Helgason: Miigwech. Thank you, Lindey.

I would now like to invite Marjolaine Étienne to introduce herself and give her presentation. Marjolaine.

Marjolaine Étienne (Présidente, Femmes Autochtones de Québec Inc.): Yes, hello. Kwe. My name is Marjolaine Étienne. I am from the Innu community of Mashteuiatsh. Therefore, I come from the province of Quebec. In fact, before I begin my presentation, I would like to first offer my thoughts and prayers to the families grieving the loss of a loved one. I believe these people, these families, and our communities truly need a great deal of love and light to know the truth once and for all. Therefore, my thoughts and prayers go out to those and the families who have lost a person, a loved one. First of all, thank you very much for inviting me to this Red Dress Day.

[00:35:34 A slide is shown with the text:

" Presentation of Quebec Native Women / Femmes Autochtones du Québec "

"Red Dress Day 2025: Working Together to End Violence Against Indigenous Women, Girls and 2SLGBTQIA+ People"

"Marjolaine Étienne, president of Quebec Native Women (QNW)".]

My presentation as president of Quebec Native Women will of course be addressed to all those who are listening —the listeners. Red Dress Day 2025 is really about working together to end violence between Indigenous women and girls and LGBTQIA+ people. Therefore, as I was saying, Marjolaine Étienne, president of Quebec Native Women since... elected for the first time in December 2021 and re-elected in December 2024. Next slide, please.

[00:36:21 A slide is shown with the text:

"About QNW"

"Established in January 1974, Quebec Native Women (QNW) represents First Nations women in Quebec as well as Indigenous women living in urban areas."

"QNW is the ultimate reference for issues concering Indigenous women in Quebec".]

In fact, I would like to talk to you a little about Indigenous women in Quebec. Native Women of Quebec was founded in 1974. In 2024, we celebrated our 50th anniversary as an organization. Thus, Quebec Native Women represents First Nations women in Quebec as well as Indigenous women who live in urban areas. Therefore, it was… the picture you see represents Mary Two Axe Early. She was also a founding member of this organization, along with other women of course. Mary Two Axe Early is a strong advocate, a Mohawk woman, and an advocate for equality and social injustice regarding Indigenous women's issues. Therefore, we can indeed believe that Quebec Native Women is the essential reference regarding issues that concern Indigenous women in Quebec. Our 50-year existence, which we celebrated in 2024, clearly demonstrates that the expertise and knowledge of the issues and realities specific to Indigenous women across Quebec truly underlines our Foundation and our organization as Quebec Native Women. Next one, please.

[00:37:56 A slide is shown with the text:

"About QNW"

"Our mission – We represent and advocate for the interests of all indigenous women across Quebec, with the aim of improving their living conditions through the fight for equality, justice, non-violence, education, health, and economic and social security. Through mobilization and unity, we will work towards greater autonomy and participation of women in all areas of society.".]

Indigenous women of Quebec's mission, of course, aims to represent and defend the interests of all First Nations women across Quebec, always with the perspective of improving our living conditions, that is, through the fight for equality, justice, non-violence, health, and economic and social security. Next.

[00:38:26 A slide is shown with the text:

"Red Dress Day"

« Origin, Signification, Vision »

"The red dress as a powerful symbol of absence, remembrance, and resilience".]

So, today is Red Dress Day. We know that it is indeed a moment to remember not only on a single day, but I think, daily and every day, that indeed, there are still today Indigenous women and girls and LGBTQIA+ people who are experiencing tragedies. Today is a time to remember that. So, for us, the red dress still has a very powerful symbol that represents absence, memory, and above all, resilience. I think it is important that on this day we remember what Indigenous women and girls, as well as LGBTQIA+ people, face daily. I would say that at Quebec Native Women, as I said earlier, we are on a mission to work very hard to ensure that... our families and communities can one day know the truth. I think it is important to ensure that these families can get the truth once and for all. But we do indeed continue to raise awareness and inform about the situation because it is a very important issue that we cherish. It is also to work and remind ourselves of the importance of remembering that women and girls, and both LGBTQ+ people experience pressure and injustice daily. Therefore, we hope that in the future, families and communities will be able to really know and will also be able to actually enjoy healthier and safer communities. So, in this sense, we are actively participating in raising awareness and informing about this issue. Next slide.

[00:40:52 A slide is shown with the text:

"Current challenges"

"a) Systemic racism in institutions: Joyce Echaquan, forces sterilizations, and refusal of Quebec government."

"b) Delays in implementing ENFFADA's 231 calls for justice."

"c) Data collection"

"63% of Indigenous women have experienced physical or sexual violence in their lifetime, compared with 45% of non-Indigenous women."]

Therefore, for the current challenges we are facing, we know that 63% of Indigenous women are victims of physical or sexual violence during their lifetime, compared, of course, to 45% of non-Indigenous women. On a daily basis, I would say that these people experience systemic racism, whether in institutions, by police, the attendance of users, users of health services, social services outside our communities, of course, you know that in our communities, sometimes, we don't have the services we need. Therefore, we actually have to leave our communities to find a service that meets our needs. Thus, systemic racism is still present, even in police institutions. There is still, I would say, a gap that is unacceptable, which continues to persist in the reality of Indigenous women and that of non-Indigenous women as well, of course, in terms of access to protection. Therefore, I would also like to remind you that on the 27th, during the month of September, Quebec Native Women will participate in the commemoration of Joyce Echaquan. Joyce Echaquan was an Atikamekw woman, a mother who, in 2019, left us to join her ancestors. She was a young woman who sought health services to be treated and who, at the end of it all, passed away. So, for us, it was a great tragedy. We can clearly see that health care, which is still... racist and systemic as well. We can clearly see that colonialist policies are still present in our health institutions. Joyce Echaquan wanted to receive treatment. She wanted to receive the necessary care without any discrimination. Of course, she wanted to return to her family, with her loved ones and her children. But this was not the case during this tragedy. I also note the slowness in the implementation of the 231 appeals that still remain. Of course, there is also the aspect of data collection, which is also important because we must adapt based on this data, adapt funding and efforts to our needs. Next slide.

[00:43:57 A slide is shown with the text:

"Progress made"

 "a) Creation of community support programs run by and for Indigenous women

• Quebec First Nations Women's Space for women who are victims of domestic, family, and/or sexual violence: Welcome, Listening, and Referral
• NWAC Violence Survivor Support Program (2023)"

"b) Local initiatives

• Quebec MMWIG mapping project in progress
• Charter of Equality Between First Nations Women and Men"

"c) Political progress

• Bill 79".]

Still, progress has been made. We were able to create a community support program that would be facilitated by and for Indigenous women. We have created an NPO whose goal is to support and assist women who are victims of domestic, family, or sexual violence. It is a reception, listening, and referral service. It is also a support program for survivors of violence. There are also local initiatives involving a project to map missing and murdered women in Quebec that is currently underway. We also want to know the trends in each, practically in each nation. Therefore, seeing a bird's eye view of Quebec as a whole will actually allow us to identify the issues facing Indigenous women in their environment. Recently, we created a charter of equality between First Nations women and men. This is a first in Quebec. This is possibly also a first in Canada, but also a first on an international scale. Therefore, for us, the equality charter will effectively allow women to be even more protected and to assert their rights, the rights that they also have. Next slide.

[00:45:19 A slide is shown with the text:

"Collaboration"

"Indigenous communities <- -> Governments <- -> Canadian Society".]

Collaboration. We rely heavily on collaboration. I think it is indeed important to ensure collaboration, whether between nations or communities, whether they are non-native or non-Indigenous. I would say that, within the Quebec government, there is no intention of recognizing systemic racism. For us, we really believe that this is an issue that we must work on and find solutions for. But to date, the Quebec government does not recognize systemic racism. So, now... we aim to really work within Indigenous communities and Canadian society as well to raise awareness and inform more, if not collectively, about what is in terms of, what women and girls experience daily, so on our issues, whether it is forced sterilization, racism, systemic discrimination, again the violence that our women actually experience in our communities and outside of our communities in big cities. I think that the important thing is to also have joint actions to be able to ensure that we present a united front and ensure that we minimize, if not reduce, the current trend so that our young people do not experience this, these issues which are also at the level of violence. Basically, I would say that there is still political progress. I will tell you about Bill 79, which has been implemented since... for several years, I have participated as president of Quebec Native Women. What is Bill 79? Well, it is a law that actually authorizes the disclosure of personal information to families who have lost an Indigenous child. I also think that what is important is that the Community Support Fund for missing children from residential schools is still insufficient. To work extensively on forced sterilization, racism, and systemic discrimination to recognize once and for all these issues, which is really necessary. So, for me… Next slide, please.

[00:47:41 A slide is shown with the words : "Wliwni" "Chi naskumitin" "Wela'iloq" "Merci" "Niá:wen" "Mikwetc" "Tsheniskemeten" "Woliwon" "Tshinashkumitin" "Thank you" "Megwetch".]

So, there you go. This concludes my presentation. I would say that in conclusion we must indeed be united and work in a spirit of unity to present a common front on the issues. So that once and for all, Indigenous women and girls and Indigenous LGBTQIA+ people can flourish and live peacefully and fully in their community. Thank you very much.

Sherri Helgason: Thank you very much Marjolaine.

I would now like to invite Cora McGuire-Cyrette to introduce herself and deliver her presentation.

Cora McGuire-Cyrette (Chief Executive Officer of the Ontario Native Women's Association): Thank you. Hello. (Speaking in Indigenous language). Hi, I'm Cora McGuire-Cyrette. I'm the Chief Executive Officer of the Ontario Native Women's Association which is the oldest and largest Indigenous organization here in Canada. I want to begin today by acknowledging the brave and courageous Indigenous women who have broken the silence and have spoken their truth on the violence they have and continue to face. Indigenous advocacy is clear. We demand change for all Indigenous women and for our future generations. I'm really proud to be part of ONWA. We're uplifting Indigenous women and creating spaces and places where Indigenous women have a sense of connection and belonging is at the core of what we do. Having a sense of community, a connection to our culture, to the land, and to an understanding of our roles and responsibilities as Indigenous women, these are foundational to our safety. This is what Indigenous women have told us they need in order to be safe.

I think ONWA is unique as an organization as our operating model reflects our holistic approach to creating safety for Indigenous women, to reclaiming and restoring our rights and roles as matriarchs. We do this through the delivery of culturally-grounded programs and services, through our research, policy development, advocacy, community development, and capacity building. Today, 88% of Indigenous women in Ontario live off reserve in urban settings, urban centres, and rural areas across the province. Every Indigenous woman, regardless of jurisdiction or community, has a right to be safe. No Indigenous woman should have to jeopardize their safety to meet their basic needs. Despite the tireless grassroot efforts and advocacy from Indigenous women and our organizations, Indigenous women are still not safe and our inherent rights continue to be undermined. The violence we face is systemic, as you've heard my colleagues mention here today. Colonization and Canada's assimilation policies disrupted the balance in our relationships with our communities and Indigenous women's leadership roles and responsibilities. At the same time, colonial systems that we interact with are embedded with racism and sexism which perpetuate discrimination, inequities, and violence against us. We can start to (inaudible) colonization by beginning to listen to the wisdom and knowledge of the experts on this issue which are Indigenous women, and that's what we have done and will continue to do here at ONWA.

I'd like to share a bit more about the work that we do here at ONWA to restore Indigenous women's safety. Our Reconciliation with Indigenous Women Report: Changing the story of MMIWG Report is our guiding document in our work to address this crisis. It is based on the engagement and leadership of over 5700 Indigenous women over a decade. Our report is one of the many that have been published, and I encourage each and every one of you to read our report or another one on our website and pick one action, one recommendation, and begin working on it. Our services have grown rapidly in the last decade in order to respond to the gaps we see in mainstream systems. We know that mainstream systems are failing Indigenous women. These institutions are not places of safety for us or our families. Currently, we deliver 76 programs and services across 26 sites in Ontario, led by and for Indigenous women. Our services are grounded in culture and support Indigenous women holistically in all aspects of their health, healing, and wellness, and address the issues that contribute to violence such as human trafficking, mental health and addiction, homelessness, justice, and child welfare involvement. Our Courage for Change program is now Canada's largest Indigenous-led anti-human trafficking program and our (inaudible) housing program is the largest Indigenous women-led housing support program in the country and helped 281 Indigenous women and their families find safe and stable housing last year, and our Breaking Free from Family Violence Program helped to prevent 111 child welfare apprehensions and reunified 63 children and their families last year alone.

A large part of the work also involves empowering Indigenous women in communities and building community capacity and our leadership through resources, education, and training. An example of this is our Indigenous Anti-Human Trafficking Liaison Program. Liaisons are situated in Indigenous organizations across Ontario to help build capacity in our communities and with our partners to address trafficking and support Indigenous survivors. Finally, we've been advocating and collaborating with all levels of government to transform the systems that perpetuate violence against Indigenous women and support Indigenous women to take up their leadership roles in their families, communities, and nations. At the municipal level, ONWA has signed MOUs with two municipal associations in Ontario which commit our organizations to work in partnership to improve Indigenous women's safety. We have proactively been participating in municipal conferences and advisory committees to raise awareness of municipalities responsibilities under UNDRIP and under the MMIWG National Inquiry Calls for Justice, and we are leading the co-development of an urban Indigenous community safety plan in Thunder Bay that will focus specifically on Indigenous women's safety in partnership with the City of Thunder Bay, the police, Fort William First Nation, and the Anishinabek Nation. At the provincial level, I am the co-chair of the Indigenous Women's Advisory Council of Ontario which brings together Indigenous women leaders to advise government on actions to address and prevent violence against Indigenous women. The council plays a leading role in the development of Ontario's response to the national inquiry, the Pathways to Safety Strategy, and the creation of a performance measurement framework to assess the impact of provincial efforts to improve Indigenous women's safety. Nationally, we participate in the Indigenous Women's Circle coordinated by WAGE to ensure Indigenous women's voices inform Canada's work to improve gender equality. We also have brought together a table of Indigenous women from across Canada with expertise in ending violence against Indigenous women. This table provides policy recommendations to federal departments for systemic changes and accountability back to Indigenous women and their families. Internationally, we advocate for Indigenous women's leadership, our rights and our safety to be prioritized by the UN human rights bodies such as the Commission on the Status of Women and the United Nations Permanent Forum on Indigenous Issues.

I'd like to now speak to some of the challenges and barriers that Indigenous women… in our ongoing efforts to protect our lives and to end the violence against us, sorry, and end the violence against us. First, we continue to see inadequate investments into Indigenous women's safety. An Indigenous woman's work is unrecognized and underfunded. We need core, sustainable funding to transform the systems that perpetuate violence against us. Our lives are not projects. We cannot end violence and support long-term healing through short-term project-based funding. We need greater investments into prevention and healing rather than policy interventions that focus on the aftermath of violence. Second, we see little progress in implementing the calls for justice. Indigenous women know the solutions and there have been decades of recommendation to end this national crisis, yet we are seeing little, if any, sustained action from governments at all levels to keep Indigenous women safe and address the specific and unique barriers they face that contributes to violence. Indigenous women's safety must be prioritized in all government policies, plans, and initiatives. We can no longer wait for systems change while Indigenous women continue to lose their lives. Finally, Indigenous women's leadership continues to be undermined by Canada's existing nation-to-nation distinction-based policy approach to Indigenous relations. By prioritizing engagement with national distinction-based Indigenous organizations, Indigenous women's voices continue to be marginalized which in itself is a form of structural violence. ONWA calls them for a more inclusive approach that recognizes Indigenous women and the organizations they choose to represent them as legitimate and equal partners in decision-making and funding opportunities to address the issues that impact them.

Moving forward, we need to see greater leadership, accountability, and resources dedicated to reconciliation with Indigenous women. Today, we're calling on all of you to take action to support reconciliation with Indigenous women and restore our safety. For over 50 years, Indigenous women have honoured us with their stories and their recommendations with the expectation that we'll take up our responsibilities and action them. Everyone is part of the solution needed to honour Indigenous women once again, but the work must always begin with us as Indigenous women. We are the medicine needed to heal ourselves, our families, and our communities. Miigwech. (Speaking in Indigenous language).

Sherri Helgason: Excellent. Merci, Cora.

Finally, I would like to invite Jordy Ironstar to speak. Jordy, over to you.

Jordy Ironstar (National Facilitator and Finance Supervisor, 2 Spirits in Motion Society): (Speaks in Indigenous language). Good day, my relatives. My name is Jordy Ironstar. I'm a Two-Spirit (speaks in Indigenous language) and a proud member of Carry the Kettle Nakota Nation which is located in Treaty 4 in Saskatchewan, about 40 minutes southeast of Regina, Saskatoon (inaudible). I'm living in Saskatoon currently and that's where I work. I'm a part of the management team for 2 Spirits in Motion Society and one of the co-founders for 2 Spirit Alliance of Saskatchewan. And outside of these roles, I sit on various committees and boards such as the MMIWG2SLGBTQQIA National Action Committee, I know it's a mouthful (laughs), that acronym, and the Indigenous Technical Advisory Committee for the City of Saskatoon. And in these various roles, I see it as my responsibility to be in good relations with our fellow Indigenous kin and utilize the tools and knowledge that I have gained in my years of doing this community work to bring an understanding, and that's really what I see… that's really how I see my role as, how do we get a better understanding of these issues? And again, being in good relations with all of our relatives, all of our relatives, and I can't stress that enough, and I'll get to that in a moment.

So, of course, today I'll take an opportunity to talk about some of the work I do with the MMIWG2SLGBTQQIA National Action Committee. I can talk about some of the work we do at 2 Spirits in Motion Society, but I would… but before I do that, I kind of wanted to talk a little bit about kind of my… again, that understanding and my thought process and perspectives on these issues that we're facing today. And of course, before I start that, I want to first off, acknowledge and give thanks to our knowledge carrier that started us off in a good way, Verna McGregor from Kitigan Zibi. In my way of life as a Nakoda person, we don't really call our first cousins cousins, we call them… they're our brothers or sisters, and I do have a sister out in Kitigan Zibi and she was raised with her family down there (inaudible) and I stayed here in the Prairies. So, it's good to hear some of those words from Verna, and I want to give thanks to the organizers today for inviting me here and our co-presenters, and it was really fascinating hearing some of the work that's being done and the beautiful, beautiful logo that Lindey had shared, like very, very beautiful and very… you can't really say very mindful these days, it just reminds me of TikTok, but very mindful in the work that's being done and I appreciate that. So, I better… I do have ADHD so I'm starting a timer on my phone and make sure I stay on track here. I am not really the type of person that likes to do presentations. Everybody did very beautiful presentations today. I like to speak from the heart. Sometimes it works out for me, sometimes it doesn't. There's been times where I've been speaking from the heart and I made myself cry in front of everybody (laughs). I'll try not to do that today. (Speaks in Indigenous language). Thank you. Thank you so much for everybody who had shared.

So, as I mentioned, in the work that I do in community, I really, really try… I guess I'm at that age where I really try to understand things, like I try to understand the bigger picture of things. And today, May 5th, we consider this Red Dress Day. We honour it as Red Dress Day. And so, I ask, why is that? It's so that we have… that we honour our missing and murdered Indigenous women, girls, and Two-Spirit people, or our missing and murdered Indigenous relatives, I'll say. And again, I ask, why are our relatives missing? Why are they going murdered? And Verna, Elder Verna, spoke about that a little bit. They touched on that a little bit and they mentioned something that kind of triggered why I wanted to speak on what I'm speaking about today, is we look at… the way that I look at this issue and why it's so important to include our Two-Spirit relatives and more importantly our trans women, why it's important to include them is because when I look at this issue, this is really an attack on… it's not only an attack on our women, on our life-givers, but it's an attack on those who are feminine, is how I kind of view this issue. And so, when… and for me, I'll always stand by the notion that our trans women are women. They live their lives as women, but today's society was kind of shaped around laws, around policies that really make this Western society view women, view femininity as less than, and we as Indigenous people, and I can… I won't speak for Inuit or Métis that (inaudible). I'm First Nation. I'm of that kind, so I can speak from that perspective.

But when you look at First Nation women and you look at the different type of policies that have affected our women, who have lost their status rights for marrying outside First Nation people, and yet non-First Nation women were gained status rights. And again, looking at the bigger picture, why is that? Well, it kind of… our whole identity is kind of… they based it around status, around blood quantum. And so, you get rid of our First Nation life-givers, you take them out of that status, and then in their perspective, in their mind, what I believe that they're trying to do, is to dilute those blood quantum which they imposed on our people. We don't believe in that but that's what they imposed on our people, very strategic. And so, why I mention this is again because I try to look at the big picture. Why are we where we are today? And that really guides the work that I do, and it seems that for me, and as I mentioned, some of the work I do (inaudible), my work is very heavily focused on Two-Spirit people but it's really not Two-Spirit work. The work that I do is for all of our relatives. And so, I was listening to somebody speak recently, and then again mentioning Verna and some of the things that Verna shared today about our roles as men, people who are male-bodied, what are our roles in today's society? What are our roles in this issue? And that is to be protective, to be providers, and it's not just for women but it's for all people in the camp, and I think about men's roles from where I come from, from the oyate, and I think about hunters and that hunters society, and the honourable thing to do was to provide to the elders first. When you go hunting, you provide to the elders first and then you provide to those who are disabled or those who were not able to provide or hunt for themselves. That was what an honourable man would do. Before he takes for his family and for himself, it's for everybody else, and we are taught these things when we go through our coming-of-age ceremonies, which is something that we don't see happen often these days for our young men, for our young women. And so, that is something that I've really, really been looking at today. I've been doing a lot of reading, a lot of talking to elders, going to ceremony and speaking to our relatives. And so, that's why I say the work is not just about… my work is not just… when I talk about Two-Spirit work, it's not about just let's create a pride event, let's throw a rainbow on something. It's about getting back to the root of who we are as First Nation people.

And so, I had a couple of notes that I just wanted to kind of build off of what Elder Verna was talking about and why we are where we are today. And so, when you look at it from that aspect of the spiritual, physical, mental, and emotional, we have a lot of healing to do as First Nation people. And when I look at the spiritual aspect, it was law. It was law on these lands, settler law but still law (laughs), that our ceremonies were banned and that even… one of the lodges I go to up north and they talk about how that lodge, it wasn't where it was, it was deeper in the woods because they had to hide it. They would be in serious, serious trouble if they were caught practicing their ceremonies. And so, in with those laws, they had attempted to sever that tie of our spiritual health. And then, as Canada had started to settle and started to move west, our people were put on reservations, and when you… when I really look at it, again, looking at bigger picture, why is this? They say some people use the term nomadic. First Nation people were nomadic people. I highly disagree with that because we were not wandering around aimlessly. When I talked to the elders in my community, we kind of moved in a triangle. And so, around what is now the Winnipeg area, we used to settle there as Assiniboine, as Nakoda people. We would go down to Milk River, we would go to Cypress Hills, and we kind of make that triangle, and the reason for that was because we understood the weather, we understood where (speaks in Indigenous language) would go, those Buffalo, the Buffalo nation, and we also travelled for ceremony. So, our way of life was very connected to (speaks in Indigenous language), mother earth, and connected to (speaks in Indigenous language), all life, all life, (speaks in Indigenous language), those four-leggeds, those winged ones, those two-leggeds, all life that grows. And so, without being able to do that migration process, without following those seasons, following those plants, following those Buffalos, we couldn't do that anymore on a reservation system and you couldn't even leave the reservation because there was the pass system. And so, this affected our food security, and one of our co-presenters had mentioned that, our food security. And as a Nakoda person, I fully understand that.

And I'll try to kind of wrap up very quickly. I do apologize. I know I'm talking a lot. And so, that affected our physical health. With food, we were put on food rations, we were given flour, bacon, all of these things that affected our physical health. And then, we put our children through residential school. We taught our boys that they had to look a certain way, that they couldn't cry. This affected us mentally. And when they finally came home… and they call them residential school survivors, and respectfully, I don't know if I would say the term survivor in all cases because my grandfather went through that school and he left this world a very broken man, and I love him very much but I understand why he kind of conducted himself the way he conducted himself, and this created a lot of intergenerational trauma, which is there the fourth one, emotional. And so, when it comes to Red Dress Day, what I want to share with the people who are listening in today or who will listen back to this, when it comes to the work that I do, I look at it two ways. For those who are First Nation, Métis, Inuit, I very much encourage you to do the work, to do a lot of unlearning. There's a lot unlearning that needs to happen. We need to look back at our creation stories, at our coming-of-age ceremonies, at our lodges. We have to understand that way of life, that perspective. We need to wake up our language again because that is where our perspectives are. And for the people who are not First Nation, Métis, and Inuit, I highly encourage you to do the opposite. You have to do learning, not unlearning but learning. You need to read those, the reports of the Missing and Murdered Indigenous Women, Girls, and Two-Spirit. You need to read UNDRIP. You need to read the Truth and Reconciliation Commission's report and you need to understand why we got to where we are today, because the answers for the healing of our people and for true reconciliation of those nation-to-nation relationships is not in the future. It's what was done in the past and we need to go back and understand that. So, that's what I wanted to share today and I give thanks for the time. (Speaks in Indigenous language).

Sherri Helgason: Thank you so much, Jordy. And as much as we could listen to our panelists for hours, we've now reached the question-and-answer period of this event. We'll have about 10 minutes for Q&As. And for this session, we would invite our panelists to answer in reverse order, to the order in which they spoke initially. So, for that, we'll start with you, Jordy. And given that we have about 10 minutes for this portion, I would ask each of our panelists to perhaps limit their responses to perhaps two or three minutes. So, with that, the first question that we have is: "What root causes of or contributing factors to gender-based violence remain unaddressed in current government policies and programs? " "What underlying causes or contributing factors of gender-based violence are still not addressed in current government policies and programs?"

So, Jordy, let's start with you, then we'll move to Cora, Marjolaine, and Lindey.

Jordy Ironstar: I'll talk very fast (laughs). Cora had mentioned it and because I didn't get to speak to much about 2SIMS, funding is a very huge one that needs to be addressed today. As Cora had mentioned, with the way that our funding structures look like today, they put First Nation, Métis, Inuit people in together with a lot of funding, but more… well, I shouldn't say more importantly but from my perspective as a Two-Spirit person, a lot of… I would say the majority of Two-Spirit initiatives that get funding today typically come from WAGE, Women and Gender Equity. The issues and the perspectives that our women face and our Two-Spirit people face are two different perspectives, two different sets of issues. And genuinely, and I mean this wholeheartedly, is I would never want to take away any opportunities from our women, from our matriarchs, but that is… the way that that funding structure is, is that we're kind of pitted against each other. And across this nation, we have about 13 Two-Spirit organizations regionally and then 2SIMS as the national organization. A lot of that work we do by putting together very small amount of dollars and just making magic happen. So, we really need to start looking at it from that perspective. Thank you.

Sherri Helgason: Thank you, Jordy. Cora, would you like to turn your mind to that question?

Cora McGuire-Cyrette: Yes, thank you. I do agree with Jordy as well. And anybody who is participating in the session, to really… I'd like to challenge you to understand what is required to end this national crisis is looking at government policy, and programs need to address how Indigenous women's roles in their communities were violently altered as a result of colonization and assimilation policies, and I'm just going to kind of give you kind of like three to four points on how you can address these and action them, right? Because everybody wants to be part of… everybody is part of the solution. So, first, as Jordy mentioned, you can improve your funding models. This means providing core, sustainable funding and investing in prevention-based services. We are not projects. We always get project-based funding and you're talking about our livelihood of who we are as people. We're not a project, and so to be able to look at that. And secondly, you can adopt a nation-to-nation distinction-based plus approach. I believe it was Jordy or Marjolaine, I can't remember who had spoken about how we are always considered less than and we're actually a value-add to a policy. And so, to be able to be engaged in public policy and ensuring that you get good policy when you engage with everybody, when everyone's at the table. And third, you can prioritize Indigenous women's safety within all of your work. Every part of Indigenous women's safety probably touches on every part of the bureaucracy that you're working in. And then, finally, you can support Indigenous women's leadership by ensuring we're involved in the delivery and the design of the solutions for the issues that are impacting us. Miigwech.

Sherri Helgason: Excellent. Merci, Cora.

Marjolaine, could you answer the question too?

Marjolaine Étienne: Yes of course. It's a pleasure to answer your question. For my part, I would say that it is certainly really important to be able to talk about the past, to actually remember where we come from. Before colonization, our communities where we occupied the territory, the ancestral territory, the relationships between First Nations men and women were in balance. Then later, colonialism, residential schools, the Indian Act came, came to break their vow, our families' hearts. Right now, I would say that trauma, intergenerational trauma, is also important to work on because it is... it continues over time. Currently, I find that it is indeed our young people, our grandchildren and our young people, our young girls, our young men as well, our families, our communities who are broken by the intergenerational trauma where, and from the historical context, the historical trauma is still present and the social realities in which we live in our communities and outside of communities. I actually think that we talk a lot about residential schools and the effects and impacts that they still have on our families and young people today. I think that there is indeed room for even more tangible ways to have government programs that can talk about this story as well, which will also remind us that it is breaking up our families. But I think intergenerational trauma is still present. Our Indigenous languages are in danger. I think that we must ensure that it is... this historical context, which is still present, well, it is what still causes and destroys our lives today. Then, I indeed refer to... in thought to what I wish it to be, that it does not fall on young people, that young people do not suffer. That is why I actually think that working together on these issues will actually allow us to have a better future for our future generations. But unfortunately, the historical context, the historical traumas are still too present within our communities.

Sherri Helgason: Excellent. Thank you, Marjolaine.

And Lindey, it appears we will give you the last word on this question.

Lindey Courchene: Okay. So, I'm just thinking about all the folks who have come together to learn today and our folks who are working as public servants across the country who are in really important helper roles, policy roles, in positions to be able to make important recommendations. I just think that to build on some of the things that my co-presenters have shared is that it's important to hold space for community, for community-led solutions, to think about… how can I word this? That knowledge is already there. The answers are there. There's so much work at the community level that has been put in place to help inform these solutions. And so, I just encourage you to hold space. I encourage to come out from behind your desk, to think outside the box, connect with community, and take time to really sit and listen and help that inform the work that you're doing. Miigwech.

Sherri Helgason: Excellent. Miigwech, Lindey, and thank you to all of the panelists for your astute observations. I wish we had hours more to continue this discussion.

This brings today's event to a close. Again, if you feel you need help or support after viewing this content, please know that you can contact the Helpline for Missing and Murdered Indigenous Women, Girls, and LGBTQIA+ eople 24/7 at 1-844-413-6649.

On behalf of the Canada School of Public Service, I would like to thank Elder Verna, our guest speakers, as well as all of you across the country for being part of today's event.

Your feedback is very important to us, and I invite you to complete the electronic evaluation that you will receive in the coming days.

The school has more events to offer you and I encourage you to visit their website to keep up to date and to register to future learning opportunities.

Once again, thank you and have a great day. Thank you. Miigwech.

[01:23:58 The CSPS logo appears onscreen.]

[01:24:03 The Government of Canada logo appears onscreen.]