Mikaelian 1

Stephanie Mikaelian (212099974)

Dr. Krys Verrall
AP/Huma 4142 A
16 March 2016
#AreTheyNext: An Analysis of Violence Targeted Towards
Indigenous Girls and Women
Violence has become a major factor for the experiences of Indigenous people living
within Canadian culture. There have been numerous reports of murdered and missing Indigenous
girls and women. Such recurring events are seen to be a form of gendered-cultural genocide as
Indigenous women have been targeted as victims of abuse throughout generationsaffecting
their childrens futures. In our media saturated society, the hashtag nation has become a major
form of awareness within social media platforms. Many of these hashtags have become
advocates of change for specific campaigns. Therefore, I found it essential to look at the
relationship between violence, Indigenous girls and women and the #AmINext campaign. Due to
contingency and the impact of temporality, Indigenous women have advocated for change by
taking a stand through an awareness campaign which uses the 2014 hashtag #AmINext on the
webpage HelloGiggles to gain solidarity and support. This paper demonstrates young peoples
use of digital technology and the #AmINext hashtag to advocate for present and future change
for Indigenous women and young girls.
HelloGiggles is a digital web page founded in 2011 by Zooey Deschanel, Molly McAleer
and Sophia Rossi. In association with People magazine, the webpage aims to sustain a positive
online community for girls and women. By encouraging females of all ages to create a safe and
happy community, the webpage provides a digital realm where individuals can advocate for

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change by sharing their stories. Within this social media platform, a blog post which began
September 2014 displayed the aforementioned hashtag #AmINext which went viral with the
intention to support Canadas Aboriginal girls and women. The ongoing use of the hashtag offers
facts from 1952 and contemporary society regarding the missing and murdered Indigenous girls
and women living in Canada. Therefore, thousands of people are taking a stand through the use
of the aforementioned hashtag which was sparked by a woman named Holly Jarett after her 26year-old cousin was murdered earlier in 2014. After tweeting solidarity and receiving 300,000
virtual signatures on a petitionin support for Canadas Aboriginal womenthis campaign aims
to achieve the governments awareness of this violent act against Aboriginal women. In our media
saturated society, the hashtag #AmINext puts the issue of violence brought by ethnic origin and
gender in the spotlight. Therefore, I found that it was important to analyze this visual case study
as the hashtag is used within contemporary society to bring attention to the need for action.
In relation to my proposed research question, I thought that violence against Indigenous
girls and women was still recurring throughout contemporary society due to the news stories
(published in APTN) found during my groups weekly presentations. Therefore, I found that
conducting further research on this topic would be essential to my knowledge as society has
become so techno-socialas demonstrated through the use of the campaigning hashtag
#AmINext. Hashtags have become widely used throughout contemporary society due to the
innovation of technology. In general, hashtags are used to categorize topics within the digital
sphere. By clicking on a hashtag on social networking platforms, one is brought to the hashtag
nation of that particular keyword and/or phrase. Therefore, I expected to find a large number of
results when I searched #AmINext on various social media platforms as well as a wide range of
media coverage. This is due to the fact that the hashtag nation has become so widely used that it

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has become a social movement where individuals not only spread awareness about the topic but,
also put up a front through their act of taking a selfie and sharing their created visual text. In
accordance to my aforementioned visual culture case study, I found four other similar and/or
different texts by searching social movements initiated by hashtags in association with Dr. Krys
Verrall. Using Buck Morss methodology of juxtaposition, I compared my findings by textually
analyzing scholarly articles and visual cultural texts to create a concise understanding on my
research question, which addresses the hashtag #AmINext.
Juxtaposition is a method presented by Morss as a means to compare two or more
elements side by side (326). In relation to my research process, I compared my visual culture text
with my search results on Instagram (a social media platform) as well as three other hashtags
working as social movements to advocate for inquiry and awareness of both gendered and
cultural violence of Indigenous and non-Indigenous individuals. Gender is perceived to be a
performative identity which requires identity work in order to create ones front. Yet, gender
places individuals within categories, ascribed to stereotypical gender norms based on ones
culture. Culture is made up of ones associations within society; in contemporary childrens
culture, children and young people have become prosumers of digital technology as we now live
in a techno-social society which is extremely tech savvy. In what follows I explore
methodological and theoretical frameworks which I used to conduct my research on the
relationship between violence, Indigenous girls and women and the #AmINext campaign. This
analysis contributes to a growing body of scholarship which focuses on stereotypical violence
against Indigenous peopleascribed to gender over the progression of time. Although many
scholars have looked at missing and murdered Indigenous girls and women, there is missing
scholarship on their use of digital technology to convey their message. Therefore, most of my

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analysis speaks to such participatory acts within children and young peoples cultural
experiences. After conducting research on the digital web I was able to find my digital visual
case study HelloGiggles which led to my textual analysis of the hashtag #AmINext. In the fields
of humanities and sociology, I conducted a wide array of discursive analysis on missing and
murdered Indigenous girls and women.
The juxtaposition of my selected visual texts allowed me to use Marks theoretical
discourse to distinguish between an optic and haptic image (xii) and ascribe its achieved form of
visuality. Therefore, through visual and representational methodologies I was able to analyze
what Dillabough and Kennelly describe as the front (177). Girls living in contemporary society
put up a front associated with their performance of citizenship and advocacy through the act of
taking a selfie. According to Lange, what happens online with Goddmans idea of a front,
helps a performer to convey certain identities or roles (22). Through the analysis of the front
within my visual cultural case study, Bourdieus concepts of field, habitus and capital (Alanen,
Brooker and Mayall 6-7) became essential to gain a concrete understanding of contemporary
children's culture as well as medias impact on future outcomes. Within the digital field, the act
of taking a selfie and uploading the photo with a caption hashtaged #AmINext, allows young
female advocates to gain symbolic capital associated with symbolic power and symbolic
struggle. However, in what follows it will be evident that my findings demonstrate the impact of
temporality and contingency as these acts of violence have been recreated throughout history.
According to Cole and Durham, globalization has a profound impact on temporal folding
(13) which relates to Foucaults once upon a time theory (May 67). Foucaults theory focuses
on the progression from the past to the present however, it is clear that missing and murdered
Indigenous women have unwillingly become a part of recurring criminal acts. According to a

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scholarly article posted in 2006, there has been a continued war on women in Canada (Jiwani
and Young 895). These prevailing and historically entrenched stereotypes about women and
Aboriginality continues to separate the boundaries of respectability and degeneracy as these
womens lives (even after death) are set in the margins. Such stereotypes have caused them to
become victims of abuse as they experience horrific violent acts which tend to go unrecognized.
According to Vuorisalo and Alanen, symbolic violence is a term coined by Bourdieu to describe
everyday violence that generally goes unnoticed (89). Therefore, Indigenous girls and women
experience symbolic violence as these recurring temporal acts tend to go unrecognized.
However, over time and through advocacy, Indigenous girls and women have gained inquiry into
the matters regarding their missing and murdered victimized sisters.
A 2011 source demonstrated that there has been numerous programs and policies in
Canada to address violence against women (Brennan 2). Previous studies have shown that
violence against women in Canada continues to be a persistent and ongoing problem which is
compounded to Aboriginal women. Brennan states that it is important to differentiate between
Aboriginal and non-Aboriginal womens experiences of victimization, in order to better
understand the extent of violence against Aboriginal women (4). Through the participatory
method of social surveys, Brennan was able to receive information from 15-year-old girls and
older on the aforementioned hardship (see Appendix B). It is clear that, advocacy begins with
inquiry from those whom have been and whom have not yet been affected. By conducting
participatory methods, Indigenous girls and women are encouraged to participate and create a
change through their voice for both contemporary and future societies.
According to Fitzgerald, Indigenous womens voices are situated in cultural spaces by
providing them with leadership that shapes theoretical discussion (97). By focusing on the

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relationship between community, school and leaders from Indigenous perspectives, the issue of
violence against Indigenous women is made public when dominant discourses enter educational
leadership. Fitzgeralds article worked as an essential scholarly text for my analysis as it helped
me develop a concrete understanding of the relationship between violence and Indigenous girls
and women. As they achieved inquiry brought by their voices, they become leaders of their own
rights. In relation, I believe Johnsons article supports Fitzgeralds theory as she claims that
Indigenous voices are privileged by countering the overwhelming amount of unjustified nonIndigenous voices in much academic research. By rejecting Canadas determination to kill the
Indian in the child, the article supports Indigenous efforts to put the Indian back in the child
(Fitzgerald 101). Achieving these efforts have not been simple in the past and are yet to be
simple contemporarily. Therefore, many felt and continue to feel the need to advocate with the
intention to attain former Prime Minister Stephen Harpers and our recent Prime Minister Justin
Trudeaus inquiry of the matter associated with missing and murdered Indigenous girls and
women. Young girls and women have taken the initiative into their own hands by becoming
active agents of their own rights through personal measures such as putting up a front. Due to
globalization and our media saturated society of digital social-networking platforms, advocacy
can now begin with the click of a button, spreading awareness globally.
Due to the contingency of society and the impact of globalization, awareness and inquiry
of missing and murdered Indigenous girls and women has become easily transmitted from local
cultures to global spheres. Therefore, through Langes notion of technical affiliation and the
aforementioned theoretical approach, I unpacked the contingency of inquiry and advocacy within
both spheres. In the modern techno-social society, technology and social media have been major
elements within childrens contemporary cultures. In accordance, I found four similar and

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different texts to the aforementioned visual cultural case study. An overarching similarity found
in my visual texts is associated with the scholarship of the hashtag nation as it works as a social
movement within young peoples culture, although different based on the form of inquiry within
the social movement. For example, the three hashtags #IdleNoMore, #INM and #IdleKnowMore
acted as awareness campaigns with is effort to change government legislation, policy and
relationship with Canadas Indigenous people (ammsa"). This movement was initiated by a
group of seven teenagers and a guide who pushed former Prime Minister Harper for answers
about Indigenous people. The Idle No More movement has become a moment in history that has
never occurred before, inspiring Indigenous people all over the world. This social movement
became essential to create awareness by encouraging individuals to voice their opinions.
In relation, the hashtag #BringBackOurGirls demonstrates a gendered social movement
for Chibok schoolgirls who were abducted April 2014. The hashtag of this social movement
values HUMANITEEDS which they define as Hope, Unity, Motivation, Affability,
Nationalism, Integrity, Transparency, Empathy, Equity, Discipline, Sacrifice (The Bring).
Through analysis these girls rights were violated as they were physically taken away from a
place which they were seeking knowledge and education from. The social movement which uses
the hashtag #IfTheyGunnedMeDown focuses on medias 2014 portrayals of black youth. This
social movement began after the press chose a photograph of Michael Brown, who was fatally
shot by a police officer, wearing a basketball jersey and showing a gang sign through the
positioning of his hand. After this photo was released, many of the black youth became offended
as media represented black young men as minorities associated with gang violence and the
consumption of alcohol. By taking a stand within the digital community, these young activists
achieved a voice as they gained recognition within a global sphere. Children and young people

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do not only spread awareness of symbolic violence (Vuorisalo and Alanen 81) but also become
activists of their own community and culture, as they place themselves on a public platform to
gain acknowledgment.
In regards to my cultural case study text, the HelloGiggles digital page allowed a safe
field for advocates who experience symbolic violence. This digital arena and the hashtag
#AmINext gained solidarity and awareness as missing and murdered reports of Indigenous girls
and women typically went unrecognized. Similarly, an article from 2010 focuses on the minimal
press attention to the many Indigenous women who have gone missing and/or murdered in
Canada since the 1980s (Gilchirst 381). In relation, Eberts began advocating horrifying numbers
of Indigenous women who had gone missing and/or murdered in Canada, which she concludes to
be systematic bias against the women who went missing (69). It is evident that Indigenous girls
and women not only suffer from violent acts rather, they also experience what Kuokkanen calls
political intersectionality which others First Nations girls and women (276)making them
victims of recurring violence. As racism, sexism and colonialism against Indigenous girls and
women has gone unrecognized throughout history, children and young people within
contemporary society felt the need to take matters into their own hands by advocating for change
through an awareness campaign using the aforementioned hashtag #AmINext. Through this
hashtag on various social media networks, not only did young people create awareness on the
lack of acknowledgment yet, they also put up a front through their act of taking a selfie and
sharing their created visual text. Therefore, using Bourdieus and Dillabough and Kennellys
terms, within the digital field of social networking, young girls and women put up a front
through the act of taking a selfie while holding a sign which reads #AmINext? and/or

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#AreWeNext? Through such agency, Indigenous girls and women gain solidarity as they
advocate for inquiry within contemporary society.
Throughout generations, Indigenous girls and women have become marginalized due to
stereotypes(re)producing inequality which todays generation has taken a risk to implement
inquiry into a future of equality. Cole and Durham recognize that youth rework globally
circulating commodities, ideas and images, emphasizing how young individuals are agents
reshaping relationships to and across space (19). Young people create new cultural geographies
while embodying locally variable relationships to timeparticularly the future. Therefore, child
advocates of the aforementioned social movement, experience a radical break with the past as
they recreate the present and the proposed future. As the future is not only created in relation to
symbolic representations of time, hope and anxiety become crucial elements in taking a risk to
attain a better future. Therefore, girls and women begin to take risks by advocating for change
through social media platforms in hope for futurity and inquiry of fallen and missing Indigenous
girls and women. In relation, May describes Rene Descartes question who we are (65) which I
believe is a crucial competent to contemporary society. Therefore, Ricoeurs concept surplus
meaning becomes an expression of young peoples embodiment of historical time as it is
important to rely on history to determine present events. Present events are therefore associated
with surplus meaning as space and place hold spacial structures of inequality. We must recognize
the contingency of history as strands of our history have led us to be who we are todayand in
Foucaults terms the idea of Once upon a time. This term is brought by globalization and the
economic structure of societies which causes our identities to no longer be determined through
our act of being producers of goods but rather, our act as being consumers and (re)producers of
initiatives. Due to the globalization of technology, we now live in a techno-social society where

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our present is rooted in the technological advances of the past 30 or 40 years (72). It is clear that,
due to these advances and the hashtag nation, Indigenous girls and women have only recently
advocated for change through the use of social networking platforms and the hashtag #AmINext.
According to Williams, American singer and performer Lady Gaga, encourages women
to experience self-objectification as a giddy expression of personal power (29). As she believes
racialization plays a big role in establishing a subject as a self-authorizing agent (38), it is
important to note that Indigenous girls and women were positioned outside the social
mainstream. By being positioned outside the social mainstream, the acts ascribed to them
resulted in symbolic violence as they lost their voices after being murdered. Not being able to
advocate for their own rights and achieve justice, those who suffered heartache and loss stood up
for their fallen sisters as they protested and continue to protest to create awareness. In relation,
YouTube has become a widely used phenomenon both to local communities and to online
networked publics through technologized forms of self-expression (Lange 123). Therefore,
protests which have been recorded and posted to YouTube gain an outstanding number of views.
For example, a Walk for Cindy Glade was posted on YouTube in April 2015 to globally
demonstrate Indigenous peoples solidarity as they walked in memory of a fallen sister. As the
leader of the protest states that it is their obligation to speak about those who have gone silent
because they are not ghosts, she states that it is important to create a new future for next
generations as this cultural genocide is no longer acceptable. As we see women, men and
children march through the streets of Yellowknife, NT, they chant that they are not the stereotype
which people ascribe to them, rather they advocate for change by stating that those whom have
fallen are their sisters. This element becomes integral to my visual cultural case study as the
Indigenous society advocates for a better futureleading to justice for their fallen sisters through

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their habitus and front in the field of Yellowknife and the digital sphere YouTube where they
slowly gain capital through the awareness brought by the campaign. Due to the widespread
acknowledgement of this social movement and the aforementioned different/similar visual
cultural texts, advocates and the matter addressed gain symbolic capital achieved through
medias coverage of these circulating images of young female advocates.
The #AmINext campaign received full press coverage within both local and national
spheres. According to Saxton, nonprofit organizations utilize social mediamore commonly
Twitter to engage in advocacy work (323). The group of Indigenous girls and women used
Twitter and specifically the hashtag to provide information, interact with users and create a call
for action, which varied considerably among them. However, I am not a Twitter user therefore, if
I had not conducted research to find a social movement associated with violence against
Indigenous people, I would have never known of this movement directed by a hashtag. Initially I
believed that violence against Indigenous people was experienced almost equally amongst both
men, women and children yet, my research proved that violence against Indigenous individuals
is truly a form of gendered-cultural genocide. Indigenous girls and women have been targeted as
victims of abuse throughout generations as there have been many reports of missing and
murdered Indigenous femalesaffecting their childrens futures. Therefore, I feel all of the
scholarly research conducted provided me with a holistic understanding of violence against
Indigenous girls and women as it provided me with both comparative and contrasting elements
of law, gender, culture and violence. In accordance with my case study, I was able to focus on the
then and now of missing and murdered Indigenous girls and women. This allowed me to find
the recent social movement brought by the hashtag epidemic as it went viral within social
networking platforms within contemporary society. Although these horrifying events have

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recurred temporally, our techno-social society has provided children and young people with new
ways to portray their front, creating new meanings to Marks idea of haptic and optic visuality.
Therefore, I believe that future research within this field would be an outstanding addition to
both my findings and already existing scholarly research.
If I were to re-do research on violence associated with Indigenous people, I would try to
create a comparative analysis based on gender and age. Additionally, I would be interested to
know if families were affected generation after generation and if so, what measures these victims
took to sustain safety and justice. As violence against Indigenous girls and women has been a
recurring issue, the temporal folding aspect has been effected by globalization and new means of
technological use. Therefore, since these young victims within contemporary society experience
such violence in different ways, I wish I could have conducted research with survivors of such
abuse. Rather than relying on already existing scholarship of missing and murdered Indigenous
girls and women, I believe participatory measures would allow survivors to tell their stories
while advocating for change. By conducting research with these young victims, one would be
able to journey through their experience(s) empathetically. Therefore, if I were to ever conduct
further research on my aforementioned topic, I would ask these young survivors how they felt
within the digital age as they display their faces on viral networks with the hashtag reading
#AmINext. Through these methods, I would be able to develop surplus and/or residual meaning
as described by Dillabough and Kennelly as being the act of borrowing from the residual past
which actively persists in the present (193). Therefore, rather than relying on classification and
categorization of Indigenous girls and women as being victims of abuse, we must continue to
take Bourdieus concept of symbolic violence and mediate it through different ways within
contemporary society as there is a tight relationship between the past, present and future.

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Within contemporary society, the hashtag campaign #AmINext has become an advocacy
for change based on the relationship between violence and missing and/or murdered Indigenous
girls and women. Through this movement are children of the future going to be unaffected by
this gendered genocide? Or is this social movement a temporary act which will soon be forgotten
and lost within cyberspace? We must therefore keep this hashtag a social movement which
circulates within social media networks to create awareness and continued inquiry into
Indigenous women and girls life experiences. This action is profoundly necessary as children are
the future and we are constantly rooted in time which is affected by the past, present and what is
to come in the future.

Appendices

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Appendix A

Appendix B

Appendix C

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Appendix D

Appendix E

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Appendix F
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Mikaelian 18
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Fitzgerald, Tanya. "Spaces inbetween: Indigenous women leaders speak back to dominant
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