Thank you for that, Chief.
I really appreciate your bringing it back to the language. When talking about citizenship and belonging, I always bring it back to the Mi'kmaq term, Tan Wetipeksin, which says it's not just about who your ancestors are but also about where you were raised, how you were raised, what your values are, which community you belong to and which communities and families have accepted you. That's the conversation that needs to happen.
Drew, I'd love to have a great conversation with you on what exclusive jurisdiction looks like. I think one of the things that we have to put safeguards against is potential abuse by people wanting to purge voters lists. For example, if I didn't like a family's point of view and they didn't vote for me in the last election, I could say that maybe we don't need them as part of this community. We have to make sure that we have first nation-led solutions to that. That's what we need to move forward on.
These are my last questions. Is ancestry the only thing we should be looking at to determine status? Is ancestry the be-all and end-all?
I ask this because even the Powley test for Métis said that it's not enough. Ancestry has to be there, but there also has to be this connection to a community, and there has to be acceptance by that community. That's worked out in terms of cases in New Brunswick, such as the acres and the Lavigne cases, which said that someone who doesn't have a status card can still practice their rights if they pass this test. I'm wondering if ancestry is the full scope of what we need to consider when talking about who should be considered a status Indian.