It's not complicated, if I can take the liberty of answering you.
I do a lot of work in the mediation field. I think there are really some bridges that should be built between aboriginal and non-aboriginal people. I'm fascinated by the ignorance of history. The first thought that comes to the mind of some people is that aboriginal people don't pay any taxes, that they're alcoholics, etc. Why don't they pay taxes? Do you know aboriginal history?
I would add a minor clarification: Ms. Bousquet and I are of European origin, which isn't by chance. There is a terrible discomfort among Quebeckers—for example, since that's the province where we are—over the study of this issue. There's really some discomfort, and I believe it's not by chance that we are both European.
You talked about children. This is a typical example of the kind of intervention that is reproduced, because the DPJ operates like that; it's the child's welfare that takes precedence, etc. That's the way things are seen and done. My research on the marginalization of aboriginal women was done through life stories. We asked the women to talk about themselves, from birth until the time of the interview. It was very interesting. We saw rises and falls in terms of integration. We plotted marginalization curves. Do you know what was very interesting? Every fall in the life paths of these women coincided with a moment when their children were taken away from them.
Contrary to what we think, even if the environment wasn't appropriate, it was much better, much more positive for the child to stay with his or her mother, perhaps with protection measures, we agree.
You talked about reserves. I can't help but tell you that the Indian Act inspired the apartheid regime in South Africa, since you mentioned that. That was the source of inspiration for the apartheid regime in South Africa.