Actually, I find this very interesting because I do know a lot about what a consultative process is not or what a bad consultative process is.
My mother's experience when she went to court was that our women in our communities had to ride Greyhound buses, they had to bake cookies for bake sales, raffles, to come here to Ottawa to fight her own court case. The National Indian Brotherhood at the time was paying women to come to speak against her. Chiefs were flying in airplanes and staying in deluxe hotels to come to speak against her, and that is not a fair process. It clearly was biased. And these are the kinds of things we need to keep in our minds, not to berate anybody or to point fingers but to remember what has happened in the past so that we do not repeat these mistakes, so that we make sure that those who do not have the financial ability do have the ability to speak. I am pretty sure that is what Canada is all about. It's not about only the rich having power and voice. It's supposed to be about everybody having equal voice.
In my own experience, again when my mother was going through her court case, is that it's not always easy to be the person who stands up. Initially she was supported. There were times when there were members of our own community—those who had non-aboriginal wives, those who had status children but who were only half aboriginal by blood—who were afraid of what they might lose if she was successful, so rather than seeing the benefit of bringing these women back to our community and broadening it, they were afraid that their status was going to be taken away.
So there was a lot of division in the community. She was told, “You will be having accidents; people have accidents, you know.” She was threatened in the hope that she would stop, in the hope that she would not pursue her rights. Luckily, she is very stubborn and it takes a lot more than that to stop her, and eventually things were changed. But again it took many years for us to realize it wasn't the solution she had hoped for.
Interestingly, there have been others recently who have come forward and criticized her and said that she had ruined it: “My mother was white and she could have been Indian had you not done that”, or “Now nobody gets to pass on that status unequivocally, so you made it worse for everybody.” She said she was standing up for her rights as an aboriginal woman and she was certainly not responsible for the consequences that happened afterwards.
Those are the kinds of unintended consequences that we need to be very careful of.