Water protectors are activists, organizers, and cultural workers focused on the defense of the world's water and water systems. The water protector name, analysis and style of activism arose from Indigenous communities in North America during the Dakota Access Pipeline protests at the Standing Rock Reservation, which began with an encampment on LaDonna Brave Bull Allard's land in April, 2016.

Water protectors are similar to land defenders, but are distinguished from other environmental activists by this philosophy and approach that is rooted in an indigenous cultural perspective that sees water and the land as sacred. This relationship with water moves beyond simply having access to clean drinking water, and comes from the beliefs that water is necessary for life and that water is a relative and therefore it must be treated with respect. As such, the reasons for protection of water are older, more holistic, and integrated into a larger cultural and spiritual whole than in most modern forms of environmental activism, which may be more based in seeing water and other extractive resources as commodities.

Historically, water protectors have been led by or composed of women; in this way, it is comparable to the ecofeminist movement.

"Water is life" is an expression that is connected to water protectors. The expression arises from the relationships that Indigenous communities have with water and other forms of life that they view as vital for their survival. "Water is Life" reflects the long lasting relationships that Indigenous communities have with water and what water protectors are fighting for. "Water is Life" does not just represent the need for Indigenous peoples access to clean water, but represents how water is used in ceremony and the important role water plays in their belief systems. As Potawatomi philosopher Kyle Powys Whyte explains, the idea that "water is life" is based in "Indigenous governance systems that support cultural integrity, economic vitality, and political self-determination and the capacity to shift and adjust to the dynamics of ecosystems."

Thus, in many Indigenous communities water is seen as something that brings life to other beings around it, and it is seen as a member of society that must be protected. Since water is held in such high regard, people offer gifts to the water, pray and sing to water in order to create a relationship with water and protect it. Since women are seen as life-givers in Indigenous communities, they are often the ones who are responsible for protecting the water. Oceti Sakowin historian Nick Estes  provides context to the “Water Is Life” movement, framing it in the context of Indigenous resistance from perpetual colonialist destruction.

Water protectors have been involved in actions against construction of multiple pipelines, as well as other projects by the fossil fuel industries, and resource extraction activities such as fracking that can lead to the contamination of water.

Actions have involved traditional direct actions like blockades on reserve lands and traditional territories to block corporations from engaging in resource extraction. Water and land protectors have also created resistance camps as a way to re-occupy and refuse to give away their traditional territories. Usually part of these encampments, when led by Indigenous people, is a strengthening of cultural ties and traditions, with inclusion of activities like language revitalization. They also take actions outside of protesting that are rooted in ceremony. These actions include singing songs to water, offering tobacco to water, and praying to the water. Such actions reflect the importance that water holds to these communities.

Many water protectors are women. In many Native American and FNIM cultures, women are seen to have a strong connection to water, the moon, and the cycles of the tide as they are able to become pregnant and give birth. Because they give life, Indigenous women hold important roles and are highly valued in their communities. Thus, women are also responsible for taking care of water, and the water will return the favor by giving life to the surrounding environment. In Anishinaabe culture, for example, women perform ceremonies to honour water and water is considered to be alive and have a spirit.