Bill S-219

National Ribbon Skirt Day Act

An Act respecting a National Ribbon Skirt Day

This enactment designates the 4th day of January in each and every year as “National Ribbon Skirt Day”.

National Ribbon Skirt Day Act

[Jenica Atwin, Liberal, Fredericton, NB]

moved that Bill S-219, An Act respecting a National Ribbon Skirt Day, be read the second time and referred to a committee.

Mr. Speaker, first I want to acknowledge that I am addressing you from the unceded territory of the Anishinabe people. At the core of the beliefs of the Anishinabe is the notion of respect. Each element is part of the cycle of life. Each has its purpose and deserves as much respect. Our relationships are what matter the most, and we should cherish them.

I am also conscious that we have people joining us from across Turtle Island who are located on both treaty and unceded lands of Canada's indigenous peoples. In the riding I represent of Fredericton, or Ekpahak, we are on unceded Wolastoqiyik territory, where the beautiful and bountiful river flows through our communities and reminds us of our collective responsibility to each other and the land.

Today I have the incredible honour of sponsoring Senate Bill S-219, an act to establish national ribbon skirt day for January 4 in Canada. The bill comes to this place thanks to the work of Senator Mary Jane McCallum and the inspiration of Isabella Kulak. Dr. Mary Jane McCallum is a first nations woman of Cree heritage from Brochet, Manitoba, and an advocate for social justice.

Before arriving in the Senate of Canada, she spent much of her career in the dental field, focused on education and on the health of indigenous communities. Throughout her career, she has worked tirelessly to provide dental and health services to a variety of northern, first nations and indigenous communities, especially by managing youth and health programs in her home community. Senator McCallum also raises awareness and understanding of the experiences of indigenous peoples by sharing her personal experience as a residential school survivor.

I tell members all this because the senator's passion for advancing the health and prosperity of indigenous communities is reflected in this important piece of legislation. We have the opportunity to vote on this bill because of Senator McCallum's unwavering commitment to real reconciliation between Canada and indigenous communities across Turtle Island.

What I am seeking to impart on my colleagues today is the fundamental importance of celebrating indigenous women, girls and two-spirited people, the importance of championing their resiliency, their diversity and their power on their terms. That is the spirit behind ribbon skirts. They are a strong symbol. They are beautiful, and they carry teachings and stories. They also represent cultural and spiritual protection, like armour.

Where I am from, there is a not-so-new tradition of Wolastoq Wednesdays, started by school staff, indigenous organizations and communities across the territory. Today people of all ages show their pride in culture and identity. I am also a member of a national Facebook group called Ribbon Skirts Everyday, where an online community has been built. I urge all members of this House to explore their own ridings' resurgence of ribbon skirt makers and wearers.

There are exciting entrepreneurial activities around the growing practice of ribbon skirt making as indigenous women stock up for every occasion. Whether they are mother-daughter sets, traditional wedding dresses or regalia, ribbon skirts' meanings vary from person to person. From personal to traditional designs, from ceremonial to casual, ribbon skirts are a beautiful manifestation of strength found in the feminine spirit.

Colours are chosen with intention, and intricate appliqué designs can represent family clans, sisterhoods, wampum history or traditional names. Each one is unique and made with love and positive thoughts. They are also often made for statements and disseminating truth, with dedications to missing and murdered indigenous women or for bringing awareness for the children and families who experienced residential schools.

There were times in our history when ribbon skirts would have been banned, seen as outside the norm, shamed. When the potlatch ban in Canada started in 1885, ribbon skirts, along with ceremonial items, were outlawed by the government. Sadly, this history sometimes rears its ugly head. Two years ago, 10-year-old Isabella Kulak from Cote First Nation took a stand in her ribbon skirt against her Saskatchewan elementary school.

In December of that year, she was shamed for wearing a ribbon skirt instead of the store-bought dresses the other girls were wearing for a formal day. Her parents shared the story on social media, and soon after, she became the catalyst of a movement. Indigenous women from all over the world began showing their support by donning their ribbon skirts in solidarity.

Let me share Isabella's story, in her own words, through a letter that she wrote to Senator McCallum, which was read into the record. It states:

Dear Senator McCallum

My name is Isabella Susanne Kulak and I would like to start off by telling you what the ribbon skirt means to me. The ribbon skirt represents strength, resiliency, cultural identity and womanhood. When I wear my ribbon skirt I feel confident and proud to be a young indigenous girl.

When I was 8 years old I was gifted my very own ribbon skirt from my auntie Farrah Sanderson. I wore it with pride and honour to my traditional ceremonies and pow wows. On December 18, 2020 it was formal day at Kamsack Comprehensive Institute where I attend school, so I chose to wear my ribbon skirt just like my older sister Gerri. When I got to school a teacher assistant commented on it and said it didn’t even match my shirt and maybe next formal day I should wear something else like another girl was wearing and pointed at her. Those words made me feel pressured to be someone I am not. I eventually took off my skirt as I felt shamed.

Today I no longer feel shamed and I feel proud and powerful enough to move mountains because I know that people from around the world are standing with me. I am very grateful to be Canadian, to be Indian and to represent my people by wearing my ribbon skirt proudly! Thank you to Senator McCallum and to all the people who supported me from around the world, from Canada and from all the First Nations across the nations of the earth.

Sincerely Isabella

I want Isabella to know how strong and amazing she is for not only finding the strength to stand up to discrimination, but for turning her experience into empowerment for other young girls and women. I have two beautiful Wolastoqey nieces, Hailey and Olivia, who love ribbon skirts, and because of Isabella's efforts, they can wear them with their heads held high, knowing they are not alone and that their ancestors are proud.

I cannot help but think of the children from residential institutions, of Phyllis Jack Webstad and her orange shirt. There is a saying that bears repeating: They tried to bury them, but didn't know they were seeds. In so many ways indigenous youth in particular are changing history. They are shaking off colonial expectations and imposed practices and beliefs, and they are redefining who they are and how the world sees them. It is moving to say the least, and I am so excited to see the Canada they create for us all.

We know there are still challenges in Canada today that require our attention and bridges that still need building. We need to try every avenue to support indigenous women, girls and two-spirited peoples, including through expression, art and social enterprise.

What we learned from the story of Isabella Kulak is that not everyone has learned the true history of our relationship, the significance of respecting the first peoples of the land, or even that they are still here. As a former educator, I know that education is the antithesis of ignorance. Anti-racism is rooted in education, and it has real tangible results. Keep learning, Canada. Keep listening. Keep opening our hearts and our minds to new understandings, even if they make us uncomfortable. This learning is not about guilt; it is about action.

Let me take this opportunity to remind this House of the findings of the Royal Commission on Aboriginal Peoples, of the Truth and Reconciliation Commission's report, the 94 recommendations of the National Inquiry into Missing and Murdered Indigenous Women and Girls, and more locally in each of our provinces and territories, child and youth advocate findings on indigenous child welfare. There are still serious gaps in key outcomes that we can close with concerted effort, investment and education. There have been dark times, but I am optimistic more so than ever that the tides have turned. There is political will. There is co-operation. There is hope.

Ribbon skirts may not seem like revolutionary tools, but I believe they are. Today's ribbon skirts are as much about modern indigenous culture as they are about tradition. As the world has moved forward and evolved, so too have the diverse indigenous nations across the country. Today we see so many living up to the words of Lee Maracle: “Find freedom in the context you inherit”.

Ribbon skirts represent freedom, living out loud and being proud of who we are. These are realities we can all get behind.

In Canada, the first step to knowing ourselves and our communities is knowing where our traditions come from and how we relate to others through those traditions. Kaija Heitland, a Métis woman who belongs to the Cowichan Valley Métis community, started the project Indigenous Nouveau to facilitate a greater visibility for her community and the Métis to showcase the unique beadwork and quillwork patterns, arts, culture and history.

She describes the history of ribbon skirts as follows: The history of the ribbon skirt comes down to us through many cross-cultural interactions, and so many different interpretations and expressions exist. Many first nations and indigenous groups across Turtle Island have a strong tradition in this iconic piece of clothing, and all have their own stories and protocol surrounding them. What we know today as the modern ribbon skirt is a collaboration. Ribbon skirts are a symbol of resilience, survival and identity, but their meaning changes with each person who wears one and each person who shares their story. For indigenous peoples, the ribbon skirt represents personal reclamation. It represents reclaiming identity and wearing that identity proudly. It is a cultural protection against assimilation and degradation. It is a reminder of the various roles of the community as women and as members. It reminds us of the sacredness of women and the power in that. It tells the story of adaptation and survival.

Women have always been the ones who nurture us through difficult times, through bad dreams and storms. Women are the ones revitalizing the language and culture through education, resuming child and family jurisdiction and winning legal battles. These are women like Cindy Blackstock, Patricia Bernard and Lisa Perley-Dutcher. Women are the ones leading us through decolonization and reparation. They are whom I want to honour today, and they are whom this bill lifts up and seeks to celebrate by encouraging understanding and collective action.

On November 30, 2021, Senator McCallum delivered a powerful speech in the Senate regarding Bill S-219. She thanked Chief George Cote of the Cote First Nation in Saskatchewan, as well as Isabella and her family. Senator McCallum read a letter written to her by the chief describing what the bill means to the community. The letter states:

On behalf of Cote First Nation, we are honored to have January 4th as National Ribbon Skirt Day across our great Nation. Bella Kulak has demonstrated the importance of sharing our culture to other nations. Our First Nations, Metis, Inuit women are a symbol of life givers and their resilience in looking after the home fires is our strength to move forward. We thank Senator McCallum for bringing forward such a recognition and encourage all Parliamentarians to offer their support for this bill in the year of Truth and Reconciliation. Meegwetch from the Saulteaux First Nations of Treaty 4 Territory.

In the words of Senator McCallum:

[T]his bill aims to provide social justice for Bella and other young Indigenous youth who must struggle against racism, colonialism and gender violence in their day-to-day lives. By keeping this request for a national day of recognition situated within a framework generated from and led by the Cote reserve, it ensures that the families’ and communities’ tradition and intergenerational knowledge is secure while they’re navigating modern Indigenous struggles. This also helps to resist the colonial images of Indigenous women, girls and transgender peoples.

She went on to say:

[A]cts of resistance inform the Indigenous struggle for self-determination. Although Bella might have been unaware of her activism, she has already committed to actions that were anticolonial and focused on the goals of transformation and liberation—free to express her cultural heritage and make people worldwide aware that she’s helping to transform the colonial picture of Indigenous youth....

Her act of resistance and education is medicine for her and other youth, and allows them to practise from a safe space.

Isabella's parents also wrote to Senator McCallum to express what this bill and the discussion around it means to them. They said:

Our hope in all of this is that all Canadians see the relevance of what has occurred, and that this forever define what is truly unacceptable in our public institutions and our society as a whole. We as a family feel a great sense of responsibility to all Canadians, both Indigenous and non-Indigenous, to create a safe space and a dialogue that will continue on in a mutual respect between nations that lasts for generations. The creation and discussion around Bill S-219 has brought hope that these discussions lead to a greater sense of pride for all our country’s Indigenous peoples, and foremost a greater sense of urgency as it pertains to the reconciliation process and the decolonization of Canada.

It should come as no surprise that Christopher and Lana Kulak refer to their daughter Bella as “Bella the Brave”.

To all the children out there like Isabella who might ever have been made to feel less than or unappreciated, I want them to feel respected, seen and loved by Canada on January 4 or any other day of the year and for ribbon skirts to be recognized and acknowledged for the symbol of power that they are. This bill would give us an opportunity to celebrate and stand with indigenous women, girls and gender-diverse people and their beautiful ribbon skirts. Every child deserves joy. Every child matters.

I invite all members to support Isabella and all the little ones with this initiative, so that we encourage them to grow up and be their true selves and happy and proud of who they are. We still have a lot of work to do to fight against these injustices and the many impacts of our systems that were built on racism and bias. Today, I invite hon. colleagues to take another meaningful step toward building a future where all nations across Canada are celebrated.

[Cathay Wagantall, Conservative, Yorkton—Melville, SK]

Madam Speaker, Cote First Nation is in my riding and it means a great deal to me to be able to support this today. Isabella is a beautiful young woman and her parents are amazing.

As a matter of fact, Chief George and I have talked often about the things they are doing within their first nation and the work that is moving forward to make their place one that is welcoming and safe. I really respect the work they are doing, even the tiny homes that a number of them are working together to build. Those opportunities to build something give them a chance to see what they can become, a plumber, an electrician or whatever. They are engaged significantly.

I want to mention Yorkton Tribal Council, Chief Acoose, Chief George and those involved in the riding. What I hear over and over again is, “We are excited to work together to see us move forward with reconciliation.” The efforts that went into dealing with the circumstances around what Isabella faced were significant. I am excited to say, “Well done, Isabella.”

We look forward to this bill going forward.

[Jenica Atwin, Liberal, Fredericton, NB]

Madam Speaker, it is amazing to make those personal connections in each of our ridings across this country. It speaks to the work of reconciliation. It is complicated and far-reaching. It is going to take more than the federal government, our provincial and territorial governments. It is going to take every one of us to do the work that needs to be done on an individual basis. What I wanted to address as well is that responsibility.

Sometimes when we hear these stories, those painful stories of a little girl being ashamed to be who she is, we do feel that guilt, but again I want to impress upon my colleagues it is about action. We should turn that feeling into action and know we have that agency and will to make a difference in our home communities.

[Andréanne Larouche, Bloc, Shefford, QC]

Madam Speaker, I thank my colleague for her speech about the much-talked-about national ribbon skirt day.

I hope that, above all, this day will be a time of reflection that will prompt us to take action. My colleague talked about the report on missing and murdered indigenous women and girls. I hope that this day will give us an opportunity to think about what measures should be put in place to help and honour these women.

[Jenica Atwin, Liberal, Fredericton, NB]

Madam Speaker, the issue of missing and murdered indigenous women is another example of our very complicated history, of the multi-faceted nature of reconciliation, and that is why I feel this bill is so important. It holds up indigenous women, girls and two-spirited peoples in such a positive way. It is about celebration, and that has its own role in addressing the issue of missing and murdered indigenous women.

I have been a bit frustrated by the pace we are taking as far as addressing these injustices is concerned, but again it goes back to our individual ridings. I have seen incredible support by local communities. Fredericton had an incredible funding opportunity with our local friendship centre. Monoqonuwick is going to be a new space for women to feel safe and to receive programming on intimate partner violence. There is also social enterprise there and there will be housing options.

Again, these types of projects are going to have far-reaching impacts that will also help to deal with missing and murdered indigenous women, but I want to see that task force get to the real work as well.

[Lori Idlout, NDP, Nunavut, NU]

Uqaqtittiji, I want to thank the member for sponsoring this bill. I have every respect for it, but unfortunately, it excludes Inuit cultural practices. I wonder if the member would be willing to see amendments to make sure all indigenous cultural practices are reflected in this bill.

[Jenica Atwin, Liberal, Fredericton, NB]

Madam Speaker, I enjoy so much working with my hon. colleague from Nunavut on the Standing Committee on Indigenous and Northern Affairs.

Representation is critical. It is also important to recognize the diversity that exists across the nation. There is often a pan-indigenization that happens with a lot of legislation that comes through this House. I would certainly be open to having those discussions and ensuring it is adequately representing the Inuit community and culture as well. It is certainly something we will look to when the bill comes to committee.

The House resumed consideration of the motion that Bill S-219, An Act respecting a National Ribbon Skirt Day, be read the second time and referred to a committee.

[Marilène Gill, Bloc, Manicouagan, QC]

Madam Speaker, first, I would like to say that I am honoured to be able to speak today about national ribbon skirt day. I am honoured because I represent the people in my riding, but I also hope to lend my voice to other indigenous nations in Quebec. I am honoured because, today, I am wearing a ribbon skirt. I will come back to that later.

My riding includes two nations, the Innu and Naskapi nations, and I am proud to be their spokesperson and their MP and to be able to wear these colours as I present these ideas this evening. I salute them.

The Bloc Québécois is in favour of this bill. We have always sought to promote these relationships. In concrete terms, we have always taken action to be able to discuss and maintain a dialogue nation to nation. For us, it makes sense to showcase these symbols that are so precious and important to their traditions. We talked about it a bit earlier. The skirt itself is a statement on its own. I will come back to that later.

I would also like to thank Élise Vollant, a proud Innu woman from Uashat Mak Mani-Utenam, an Innu community on the north shore or Nitassinan. Ms. Vollant made the skirt I am wearing today, a skirt that is very special to the Innu nation and particularly the community of Uashat Mak Mani-Utenam. It is a gift from the Innu nation, since it is a symbol that they want to see represented in all the traditional ceremonies and rituals, as it is usually done. For me, being white, it is truly a sign of trust and, at the same time, a request for me to walk with them. When wearing a garment like this, every step we take is for these people, these communities, these women, and it is their history that we think about.

I say tshinashkumitin to Élise Vollant and the entire community of Uashat Mak Mani-Utenam for allowing us to think of them today and walk alongside them in a symbolic way in the House. I believe it is an important moment for the nation.

As I said earlier, the garment is a statement. We described it in several ways. These are fabrics, bright colours that have been transformed and evolved over decades or even centuries as contacts were made. It is truly the product of the relationships between the nations themselves and of their own history. The statement is transformed. We see in the garment itself all that history that the women want to pass on through tradition, language and culture. It is also a way of taking action.

Today, I am wearing a red dress. It is a colour that is particularly favoured among indigenous nations, and also among the Innu people. It has several symbolic meanings relating to the spiritual world and life. Again, the ribbons chosen by the Innu nation are orange, red and purple. Undoubtedly many people already see the strong symbolism of this skirt, in the orange that refers to the survivors of residential schools, to a painful history. At the same time, we want to move forward, heal and find the truth.

Through this skirt, the Innu nation reminds us that it is important for them to highlight this element. Again, there is a call for us to take action. That was for the colour orange.

There is also red, representing the missing and murdered women and girls. It is the famous red dress we have seen represented in recent years and that has also become a symbol. The skirt has therefore two symbols.

Finally, there is purple, representing Joyce Echaquan. I believe people are familiar with the story of Ms. Echaquan, who, because of horrendous racism, experienced horrors that no human being should endure. Ms. Echaquan’s story is remembered on this skirt.

For me, it is also a symbol of the fraternity between all communities. Ms. Echaquan was an Atikamekw woman and the Innu people represent her on their skirt. It is a symbol of the entire issue of the equity of fundamental human rights, the right to security and the right to life. This memory must be eternal. When we talk about truth, we also care about memory, because memory should help us avoid repeating the mistakes of the past.

All these colours are symbolized in an image that I will quickly describe. We see a woman wearing the red skirt, eyes blindfolded, holding the scale, the symbol of justice. We also see purple. All the colours are there and they truly show the desire of the Innu nation, particularly the Innu of Uashat Mak Mani-Utenam, to move forward and to always remember the survivors of the residential schools, the murdered or missing women and girls and the story of Ms. Echaquan, to finally achieve reconciliation.

Wearing a garment such as this is not about the fabric, the ribbons or the colours. It really sends a message. We are in a position where we can be interpreted and, at the same time, we can remember everything I have just said and remember that the nations are proud.

For me and for others, wearing this skirt makes sense. Despite that, some have noted that, for many people, it is not easy to wear the skirt in public. In fact, children, particularly in Saskatchewan, have received racist criticism and comments because they were wearing this garment. For me and the members of first nations, it is also an affirmation, a recognition of the past and of the people who came before them. It really makes a statement.

In short, I believe that we could talk about it for really long time, but it is more than just the garment. It is what I would like us to remember and I think and hope that the entire House will agree to make January 4 national ribbon skirt day, so we can remember our obligations and commitments to first nations and truly listen to what they have to tell us.

These garments show that members of first nations are strong and proud, and also that Canadians, and we, the elected members, have much work to do to perhaps be worthy of wearing a ribbon skirt. I am very proud to do so, but it also gives me a sense of duty that is humbling.

[Jamie Schmale, Conservative, Haliburton—Kawartha Lakes—Brock, ON]

Madam Speaker, I am pleased to rise today to speak to Bill S-219, an act respecting a national ribbon skirt day. This bill aims to further educate Canadians about the role of indigenous women and indigenous culture and heritage, and to celebrate those contributions. The ribbon skirt is a symbol of womanhood, identity, adaptation and survival. It is a way for indigenous women to honour themselves and their culture.

While national ribbon skirt day is an opportunity to celebrate indigenous women and their fortitude in the face of paternalism and colonialism, we can and must do more. The Indian Act perpetuates racism and sexism, and we must address this archaic and broken piece of legislation if we truly want to see all indigenous women and girls realize their vision of freedom, their vision of independence and their vision of honour.

The Indian Act was created by the federal government in 1876, a very different time with very different thoughts on the role of women and girls in society. The 1876 Indian Act explicitly stipulated that any first nations woman who married anyone other than an “Indian” or “non-treaty Indian” would themselves cease to be “Indian” under the meaning of the act. It adopted many of the concepts of its precursor legislation, including the ideas of assimilation and enfranchisement and the changing definition of “Indian”.

The 1951 Indian Act continued in this vein, introducing several sex-based rules governing entitlement to status, including the “double mother rule”, which revoked the status of individuals at the age of 21 in instances of two consecutive generations of mothers who were not born with entitlement to status; the “illegitimate female child rule”, which permitted the male children of status men born out of wedlock to register, but which did not entitle their female children to status; “the marry-out rule”, which caused first nations women to lose their status upon marrying a non-status person, but which permitted first nations men to extend status to their non-status wives; and involuntary enfranchisement, which revoked the status of first nations women and their children when their husbands became enfranchised.

Often led by the legal challenges of indigenous women, it was not until 1985, under then Conservative prime minister Brian Mulroney, that discriminatory parts of the Indian Act began to change. Thankfully, we have matured as a nation since then and we recognize and respect the power and potential in women and girls. However, many aspects of the Indian Act still perpetuate its 1876 paternalistic vision of indigenous women and girls.

The Indian Act denied women the right to possess land and marital property. Only widows could possess land under the reserve system. However, a widow could not inherit her husband’s personal property upon his death. Everything, including the family house, legally went to his children. Previous governments, including the previous Conservative government, have made amendments to update the act to eliminate sex-based inequalities. I would be remiss if I did not also recognize the work of the Minister of Crown Indigenous Relations and the Minister of Indigenous Services, who continue this important work, most recently on enfranchisement, deregistration and natal band membership.

In my my previous roles as the critic for families, children and social development and the critic for indigenous services, and in my two previous stints, and now my current stint, as the critic for Crown-indigenous relations, I have met with hundreds of stakeholders, women’s issues advocates and indigenous leaders over the years. On the Indian Act, the message, sadly, is always clear: The act is outdated, broken and paternalistic and it must go.

The government, the opposition, advocates and indigenous people all agree, so one question remains: What is next? How do we get to where we all want to be? As my colleagues in this place all know, that is never an easy answer. Indeed, there are many different approaches we could take: complete abolishment, a new act or a transitionary approach. There are many options, and many people have their own ideas.

However, all hope is not lost. We know a few important things. We know where we all want to be. We all know what we are willing to do and what needs to be done to get there. On this side of the House, the Conservatives support reconciliation and we support a proactive, inclusive process that puts a clear plan in place to achieve the results everyone wants.

While I know my colleagues across the way support reconciliation, and they have said so many times, there appears to be more reaction than planning from the government. As I have heard many times from community leaders, their faith in reconciliation with the government is sadly waning. One does not have to look far.

For example, in the Standing Committee on Indigenous and Northern Affairs, we are currently examining Bill C-29, an act to provide for the establishment of a national council for reconciliation, a piece of legislation that has ignored the voices of indigenous women and girls.

Yesterday, the Native Women's Association of Canada president, Carol McBride, told the committee that she was disheartened to see that indigenous women were not included in Bill C-29. In fact, that bill only guarantees the seats of the AFN, ITK and MNC. Indigenous women literally do not have a seat at the table.

The Native Women's Association of Canada plays a unique role and could provide invaluable insight to the national council by providing culturally relevant, gender-based analysis; the lens of missing and murdered indigenous women and girls; and specific expertise related to the concerns of indigenous women and girls.

Establishing a national council on reconciliation without the voices of indigenous women and girls is an oversight. It is an oversight Conservatives will correct and we will be putting forward amendments to ensure indigenous women and girls and their voices are heard on the council.

It has been three years since the missing and murdered indigenous women and girls report and the Liberal government has made little progress in the past year on its plan to end violence against indigenous women, girls and gender-diverse people.

While there have been funding commitments, there has been little action. For example, the CEO of the Native Women's Association of Canada said this about the Liberal government’s record: “The National Action Plan, as it was drafted, was actually a recipe for inaction, and the people represented by our organization are paying the price.”

A poll conducted by Nanos Research last June found that Canadians are three times more likely to say the government has done a poor job addressing the MMIWG than a good job.

Hilda Anderson-Pyrz, chair of the National Family and Survivors Circle, lamented, “Without the political will to create transformative change, this genocide will continue.”

The continuous blunders and inaction are undermining indigenous faith in the Crown. Therefore, in the spirit of Bill S-219 and what it proposes, Conservatives will work very hard to put a plan in place.

On day one of forming a new Conservative government, we will hit the ground running. We will achieve this by listening and planning with indigenous leaders, national organizations and grassroots community members on what they need to achieve true reconciliation.

We will not confine ourselves to one aspect of reconciliation or another. Instead, we will take a holistic approach to reconciliation, one that recognizes the importance of economic reconciliation and what it has on restoring the honour, self-dignity and power to indigenous people.

We will facilitate a plan that empowers indigenous people to not only make their own decisions on water treatment, child services, public safety and entrepreneurship, just to name just a few, but also provide the economic power to achieve those objectives themselves.

We will, once and for all, eliminate the Ottawa-knows-best approach to indigenous relations, and we will do so with the principle that indigenous decisions need to be made by indigenous communities. We will ensure that those decisions include the voices of indigenous women and girls.

[Lori Idlout, NDP, Nunavut, NU]

Uqaqtittiji, I welcome members back from break week. I had the wonderful privilege of going home to Iqaluit and then on to two of my communities, Taloyoak and Kugaaruk.

Bill S-219, an act respecting a national ribbon skirt day, is about preserving a cultural world view and the importance of ribbon skirts. It provides an opportunity for us to recognize indigenous cultures and the prominence of indigenous women. By passing the bill, we would increase opportunities to discuss the realities of indigenous women in Canada. New Democrats support the bill and will be suggesting some amendments.

All indigenous cultures since time immemorial have valued women the same way that we do men, children and elders. Through Christian and government colonization, indigenous women have become especially oppressed and subjected to atrocities. This has led to the ongoing genocide of all indigenous peoples, which must be redressed.

First nations, Métis and Inuit have different ways of showing respect in their communities to indigenous women. Inuit in Canada and internationally symbolize the strength of women through tattoos, a practice I am proud to see resurging after having been banned by the Catholic and Anglican churches.

In Taloyoak, I had such a wonderful visit with a beautiful Inuk women named Elizabeth Lyall. I thank her for feeding us delicious Inuit food during our visit. She talked about how important it is to have dreams. I honour her for having met each of her dreams and for still looking to make new dreams to help her family, friends and community. She truly inspired me, and I thank her.

I value the role given to me as critic for indigenous issues shortly after I was elected as a New Democrat. Before this time, I had limited exposure to first nations and Métis cultures. Since taking on this important role, I have felt privileged to learn much more about Métis and first nations. This morning, for example, I agreed to be a witness in the Moose Hide Campaign, which is a grassroots approach to addressing the violence against indigenous women by creating opportunities for men, and everyone, to appreciate the indigenous women in their lives.

Through the bill before us, I have learned about the importance of ribbon skirts, and I thank the sponsor of the bill.

Ribbon skirts have an important meaning for first nations and Métis women. The skirt is a symbol of strength, pride and hope. First nations and Métis women make their ribbon skirts to represent a direct connection to Mother Earth and her sacred medicines. I have learned that ribbon skirts in recent years have represented causes, including missing and murdered indigenous women and girls. For many first nations and Métis, wearing a ribbon skirt shows the strength of the lived experience of indigenous peoples here in Canada.

In addition to the cultural significance, this is also a matter of respecting indigenous rights, especially when so much has been done to indigenous peoples. Too many of us lost our identity, dignity and right to self-determination. It is important that action continues to be taken for indigenous peoples to be supported in regaining our strength for the indigenous peoples we are.

Article 15 of the United Nations Declaration on the Rights of Indigenous Peoples states, “Indigenous peoples have the right to the dignity and diversity of their cultures, traditions, histories and aspirations which shall be appropriately reflected in education and public information.”

Education is critical for Canadians to learn about the realities of how indigenous peoples were and continue to be treated. Systemic racism still exists. Indigenous peoples are subjected to discrimination and chronic underfunding, and they are still forced to live under colonial laws that ignore their inherent rights to govern and manage their own lands and laws.

Canadians need to learn more about indigenous heritage and culture to gain understanding of the lived experience of many indigenous women across Canada. In the 2015 National Inquiry into Missing and Murdered Indigenous Women and Girls, data showed indigenous women are four times more likely to be murdered or kidnapped than any other Canadian.

The National Family Advisory Circle, Grandmother Circle, and Walking With Our Sisters are examples of inspirational indigenous groups that are fighting for justice for indigenous women across the country. Education is power. Too many indigenous women and girls have gone missing or have been murdered. Canadian law enforcement needs to take stronger action to protect indigenous girls and women.

We demand justice for indigenous women across the country who have gone missing or have lost their lives to violence. While this bill could have a positive impact on educating Canadians, there are a few areas where the bill could be improved.

First, all indigenous women must not be put into one generalized group. First nations, Métis and Inuit have different ways of affirming each other's strengths. The use of the ribbon skirt is but one of the many beautiful ways to acknowledge them. Second, this bill needs to include indigenous persons whose identities are outside the gender binary and who choose to symbolize the importance of wearing the ribbon skirts. Inclusion and creating a safe space for gender discussions for indigenous peoples must be a priority.

Women like Savanna Pikuyak have a right to feel safe in her home. Women like Joyce Echaquan should never have to face racism while seeking medical help. These stories continue to harm the lives of Inuit, Métis and first nations.

Without change in our laws and working towards reconciliation, nothing will get better. The journey to reconciliation is a long one, one that must be led by Inuit, first nations and Métis. This is one law that could lead to all Canadians joining in the journey to reconciliation.

[Lena Metlege Diab, Liberal, Halifax West, NS]

Madam Speaker, it is my privilege to rise today on the traditional and unceded territory of the Algonquin Anishinabe people to speak in support of Bill S-219, an act respecting a national ribbon skirt day.

I am grateful to my colleague, the member for Fredericton, for bringing this forward. I want to acknowledge the significant work and leadership of Senator McCallum on this important piece of legislation and the contributions of Chief George Cote of the Cote First Nation.

Each and every opportunity we have, that all of us have, to engage with and learn from indigenous culture is one that we should take and cherish. The bill before us represents an opportunity for Canadians of all backgrounds to learn about a unique and beautiful part of indigenous culture, the ribbon skirt.

The ribbon skirt is a deeply symbolic garment used in indigenous tradition and ceremony. Each one holds a very personal significance. They represent the sacredness of women in indigenous culture. They show pride in one's culture, heritage, resilience and identity. They are symbols of womanhood, survival and strength. They call to our attention injustice, including injustice for missing and murdered indigenous women and girls.

I want to encourage all of my colleagues and Canadians to listen to Senator McCallum's remarks at second reading. She recounts the story of Isabella Kulak, a 10-year-old student from Saskatchewan who proudly wore her ribbon skirt to school and was shamed by an educational assistant who said that her ribbon skirt was not the right choice for formal day. She went home and took off her ribbon skirt that day. However, her story soon spread far and away, and a multitude of support came in for Isabella from around the world.

On her first day back to school after she was belittled for wearing her ribbon skirt, there was a march held to walk her to class. Women wore ribbon skirts and men wore their ribbon shirts. Chiefs from surrounding first nations also attended. It was a triumphant affirmation of one girl's choice to celebrate and showcase her indigenous culture and to take pride in who she is. What a message to send and what a message we can help send by recognizing January 4 as national ribbon skirt day in Canada.

I will admit that I have personally been fascinated with ribbon skirts, their beauty, importance and symbolism. As a member of Parliament, my days are often booked morning to night, but I have taken a lot of time over the last number of months to do more research on ribbon skirts. There is something so empowering about donning such a visible symbol of one's heritage, of facing the world and of confidence in who one is and where one comes from, especially in the current moment of all those around the world who do not have the freedom to do so, or who are pushed to assimilate themselves or stifle and hide their identity.

All of us here know the long and shameful history of attempted erasure of our indigenous brothers and sisters. It is part of why I have been so interested in deepening my understanding of the role of ribbon skirts in indigenous culture.

On Canada Day, amidst the hassle of so many community events, I made a point to stop by the Mawio'mi being held on the Halifax Common. There was so much indigenous food, culture and crafts on display that day, and when I spotted The Sewing Guild fabric store's table, I was immediately struck by the beautiful fabric they had for sale.

I was not immediately sure what to do with the gorgeous black fabric I picked out, but the colourful dream catcher pattern on it called back to my mind many of the ribbon skirts that I had seen at powwows and indigenous events over the years.

From there I did a lot of research and I reached out to Elder Debbie Eisen, a pillar of the M'ikmaw community in Kjipuktuk. I am so grateful for everything she had to teach me about ribbon skirts, from how they are made to what they mean. With her guidance and skill, I set about crafting my own skirt. Together, we made a beautiful purple and black ribbon skirt with eight coloured ribbons. Every choice had significance and, as Deb explained, all of them speak to the character of the wearer in some way.

As Deb shared with me, the skirt is worn to honour our mothers, aunties and grandmothers, and to honour Mother Earth's soul. The long length of it connects the wearer to Mother Earth. When its length hits the foliage, Mother Earth knows a woman is walking upon her.

The ribbons call back to the 18th century when silk ribbons were an item of trade between settlers and indigenous communities. Each ribbon had its meaning and I selected eight of them. Red represents missing and murdered indigenous women and girls. Green represents the foliage and Mother Earth. Blue represents the sky. Orange represents the survivors of residential schools. Yellow represents the east and Kjipuktuk. Pink is a feminine touch that accentuates the dream catchers in the design. The colour purple symbolizes womankind.

To me personally, the dream catcher pattern on the black fabric, with its multitude of colours, calls back to the idea of diversity and how we contain so much difference as people, yet we all come together as one. I was really struck by the statement it made when it all came together, and I was so honoured to have Deb and everyone at the Mi'kmaw Native Friendship Centre join me in the project.

I am a proud Lebanese Canadian woman. I do not have an indigenous background, but I do have a deep respect for those who cared for this land long before the arrival of settlers and newcomers to Turtle Island. On this, Deb's words humbled me. She said, “The reasons behind your wanting to wear this ribbon skirt, and not only that but to make it yourself, show me that we are headed in a good direction.”

She shared with me an Algonquin prophecy of the seventh fire, of a time when people will be brought together by the talents they have and not the colour of their skin. She told me that every time she sees people who truly from their hearts want to respect indigenous culture, spirituality and ways, it solidifies for her that we are headed in the right direction. She continued, “We will hit brick walls along the way, but even brick walls crumble.” Deb lives in hope that will happen, and I share her belief in our collective ability to reconcile and move forward in respect and understanding together.

Today, indigenous women, girls and gender-diverse people are wearing their ribbon skirts more often as a way to express pride and confidence in their indigenous identity and heritage. It is truly sparking something of a cultural revival, and I can think of a fantastic example from my province. Jahay's Quilting, a fabric store in Eskasoni, was started by Veronica Denny in her basement just over a year ago. Now she sells hundreds of ribbon skirt kits each season to customers all across my province, empowering them to honour their own culture and clan, while inspiring her granddaughter Jahay to make a skirt of her own one day. That is a beautiful thing to behold.

In closing, I ask my colleagues to join me in supporting this bill to formalize what communities have already unofficially deemed national ribbon skirt day. This is one more step ahead for us all in our journey of reconciliation and one that I hope we can take unanimously. Let us vote to establish January 4 as a federal day of recognition, education and awareness of the ribbon skirt and of all indigenous regalia, cultures, traditions and heritage. Let us ensure every little girl can burst with pride about who she is, where she comes from and what she stands for.

Wela'lin. Meegwetch. Shukran.

[The Assistant Deputy Speaker (Mrs. Alexandra Mendès), Liberal, Alexandra Mendes]

The time provided for the consideration of Private Members' Business has now expired and the order is dropped to the bottom of the order of precedence on the Order Paper.

The House resumed from October 18 consideration of the motion that Bill S-219, An Act respecting a National Ribbon Skirt Day, be read the second time and referred to a committee.

[Sylvie Bérubé, Bloc, Abitibi—Baie-James—Nunavik—Eeyou, QC]

Madam Speaker, I am pleased to rise this evening to speak to Bill S‑219, an act respecting a national ribbon skirt day.

This bill had already been introduced in the last Parliament by the same sponsor, a non-affiliated senator from Manitoba, Senator Mary Jane McCallum. It was Bill S‑227 at the time. As we know, it died on the Order Paper when the 2021 election was called.

Passing this bill would create a national ribbon skirt day to be held every year on January 4, although it would not be a statutory holiday.

The Bloc Québécois is in favour of Bill S‑219, given that it aligns with our party's general position. We are committed to being an ally of first nations, particularly by favouring nation-to-nation dialogue. It also aligns with the process of reconciliation with indigenous peoples. Moreover, it respects Quebec's areas of jurisdiction.

By way of background, I would like to explain that a ribbon skirt is a deeply symbolic garment, a bit like the orange shirt that symbolizes recognition of residential school survivors. Ribbon skirts are long skirts decorated with coloured ribbons on the lower portion. Different nations have their own colours and designs, but one thing they all have in common is that they speak to an unshakable pride. Much like the Scottish red tartan kilt, each nation has its own pattern.

The ribbon skirt is a centuries-old spiritual symbol of womanhood, identity, adaptation and survival. It is a way for women to honour themselves and their culture. It represents a direct connection to Mother Earth and its sacred medicines.

Designating this day would also pay special tribute to indigenous women as life-givers entrusted with traditional knowledge to care for their families, their communities and the environment.

Celebrating this symbol would be a way to recognize the fact that indigenous culture, tradition and ceremony, including indigenous ties to language and the land, are critical to the vitality and well-being of Canada's first peoples.

During the debate on Bill S‑219 in the Senate, the bill's sponsor was generous enough to share some statements her office had received. I believe it is important that these words be heard here in the House of Commons as well. That is why I am going to read them.

The first statement is from a 10-year-old indigenous girl from Saskatchewan. She says the following:

My name is Isabella Susanne Kulak and I would like to start off by telling you what the ribbon skirt means to me. The ribbon skirt represents strength, resiliency, cultural identity and womanhood. When I wear my ribbon skirt I feel confident and proud to be a young indigenous girl.

When I was 8 years old I was gifted my very own ribbon skirt from my auntie Farrah Sanderson. I wore it with pride and honor to my traditional ceremonies and pow wow's. On December 18^th 2020 it was formal day at Kamsack Comprehensive Institute where I attend school, so I chose to wear my ribbon skirt just like my older sister Gerri. When I got to school a teacher assistant commented on it and said it didn't even match my skirt and maybe next formal day I should wear something else like another girl was wearing and pointed at her.

Those words made her feel pressured to be someone she was not. She eventually took off her skirt as she felt shamed. She added:

Today I no longer feel shamed and I feel proud and powerful enough to move mountains because I know that people from around the world are standing with me. I am very grateful to be Canadian, to be Indian and to represent my people by wearing my ribbon skirt proudly! Thank you to Senator McCallum and to all the people who supported me from around the world, from Canada and from all the First Nations across the nations of the earth.

The chief of the Cote First Nation, the home of Isabella Kulak, also shared a statement with the senator's office. He said, and I quote:

On behalf of Cote First Nation, we are honored to have January 4th as National Ribbon Skirt Day across our great Nation. Bella Kulak has demonstrated the importance of sharing our culture to other nations. Our First Nations, Metis, Inuit women are a symbol of life givers and their resilience in looking after the home fires is our strength to move forward. We thank Senator McCallum for bringing forward such a recognition and encourage all Parliamentarians to offer their support for this bill in the year of Truth and Reconciliation. Meegwetch from the Saulteaux First Nations of Treaty 4 Territory.

These testimonies confirm that Bill S‑219 deals with an initiative that is very important to many indigenous peoples and communities.

This is what the sponsor of the bill had to say:

[T]his bill aims to provide social justice for Bella and other young Indigenous youth who must struggle against racism, colonialism and gender violence in their day-to-day lives. By keeping this request for a national day of recognition situated within a framework generated from and led by the Cote reserve, it ensures that the families' and communities' tradition and intergenerational knowledge is secure while they're navigating modern Indigenous struggles. This also helps to resist the colonial images of Indigenous women, girls and transgender peoples. The acts of resistance by women — including mothers, aunts, grandmothers, sisters and friends — against ongoing violence and colonialism is very important, as their resistive acts are models for young Indigenous girls. They are acts against cultural genocide. Both mother and daughter are no longer willing to leave their spirits at the door and are ready to take that challenge to a different level that is bringing ceremony to everyday living, not only in their home but taking it to the outside world.

The Bloc Québécois has repeatedly reiterated its commitment to being an ally to the first nations. That is why it is voting in favour of this bill in principle, since it responds to article 15.1 of the United Nations Declaration on the Rights of Indigenous Peoples and it partially responds to call for justice 15.2 of the final report of the National Inquiry into Missing and Murdered Indigenous Women and Girls.

When I travel from town to town in my vast riding of Abitibi—Baie-James—Nunavik—Eeyou, I often see posters with photos of missing girls. That also happens in Val‑d'Or. It is unbelievable. In Lac‑Simon, there are the Kitcisakik, Mistissini, Waswanipi and Oujé‑Bougoumou communities. We have to protect these young girls. We also see photos of these missing girls on social media, and it is unfathomable. For the families who are looking for their daughters, it is hard to imagine that this is still happening in this day and age, especially when it comes to indigenous women and girls.

There are also two paragraphs that line up with what the Bloc stands for. Our party advocates for reconciliation, which is defined as the establishment of a renewed relationship with indigenous peoples based on the recognition of rights, respect, co-operation and partnership.

Furthermore, Bill S‑219 refers to call for justice 2.1 of the final report of the National Inquiry into Missing and Murdered Indigenous Women and Girls, which calls “upon all governments to acknowledge, recognize, and protect the rights of Indigenous Peoples to their cultures and languages as inherent rights, and constitutionally protected as such under section 35 of the Constitution [Act, 1982]”.

By supporting the creation of national ribbon skirt day, the Bloc Québécois is reasserting its position as an ally of first nations, because this day will highlight a distinctive element of indigenous culture in Canada and stimulate public dialogue about national history.