For shape-shifters, you may know that the nature of shape-shifters is the same, but how they appear is different. The things they do are different. How they operate is different. The nature of that being is the same—sometimes for malice and sometimes for benevolence—but the issue with shape-shifting is that it seeks to deceive. It seeks to use the better will of those who would see others and the goodwill they could offer as a benefit to manipulate.
Canada, our country, largely has been a shape-shifter in its approach to indigenous people. As a colonial state, in its 1867 establishment, it sought to bind Canada together with two bands of steel and largely with the force of the North-West Mounted Police, bringing many indigenous nations to their knees and using this objective force to force the creation of reserve systems, to forcefully reserve indigenous people.
It then would shape-shift into a settler colonial state. We notice in our parents' and grandparents' generation this attempt to take away the rights of indigenous people in the pursuit of a more noble idea. They thought they were doing something right with this idea of equalization: “What if we just enfranchise everyone? They will be equalized.”
We've also seen the paramount of that work manifested in former prime minister Trudeau's white paper. It was, of course, rejected, and by indigenous people from Alberta in particular. Harold Cardinal brought forward the red paper, which rejected this assimilationist approach to what the government's intent was, even though on one side they told Canadians that what they were doing was good, just like Sir John A. Macdonald said to Canadians when he built residential schools that this was for the good of indigenous people.
I find it very difficult to believe that the state today has changed in its objectives towards indigenous people. It's evidenced by these audits, and there will be no answers that you can give us today to build credibility towards that fact, but I hope in my time in our discussion today to at least have you realize and reflect on the very deeply disturbing nature of the mandate of your ministry and Crown-Indigenous Relations, and the overall principle from the Prime Minister's Office of how they're undertaking reconciliation.
The ideology that's being undertaken sounds great, just like we heard Sir John A. say that the residential schools would be great, and just like we saw Pierre Elliott Trudeau say that the destruction and elimination of indigenous rights was going to be great. We see today the attempt of this government to use the very legitimate claims of indigenous self-determination, the very real—very real—exclamation of their rights to their own lands, to their own people and to their own future, as an excuse in the delay that is being experienced when it comes to material enhancements in community.
You said in your speech that the number one process that will solve this problem takes partnership, and true partnership takes time. Unfortunately, there are people who suffer in the time it is undertaken. Could you comment on who suffers the most when time is often given to the benefit of the government? Who suffers the most?