Mr. Speaker, today I want to spend my 20 minutes explaining that this is not going to be as easy a process as people might think. It appears to simply be taking a clause out of bill; obviously it is a motherhood clause whereby we would give everyone human rights. That seems pretty simple and straightforward, and a lot of us in this House agree with that.
For a number of reasons, this is not going to be that simple. I do not think the media, a lot of whom have tuned into this, or some members of Parliament realize the important debate underlying this particular removal of one simple clause. We are talking about the coming together and cooperation of two entirely different cultures. They have different linguistics, rituals, forms of government and collective rights, and different ways of governing, and we are going to apply legislation related to a right from one onto the other.
Mark my words: this is going to involve a very serious debate on this issue in committee and, as this bill is being discussed, on this larger issue. Some of the problems that some of my colleagues have already outlined, and which I will again emphasize, simply are created by the inappropriate preparation of this legislation. The government could have reduced a lot of the amendments that will have to be made to make it more reasonable and appropriate.
Bill C-44 is related to an amendment to the Human Rights Act. The Human Rights Act, passed in 1977, prohibits discrimination during employment or provision of services by governments. This bill would remove a clause that basically says discrimination caused by the Indian Act is okay and cannot be charged against. I am going to just go through some of the issues I see here and some of the things that have to be taken into account for this very worthy cause to be successful and to be undertaken properly.
First, of course, is resources. If we were to try to implement laws in Canada today without any police or prosecutors, to some extent like we are trying to do in Afghanistan, obviously it would not work. These things are involved when we are implementing a new law. As for ignoring this issue completely, unfortunately this government seems to have a habit of doing this. I think we have asked different justice ministers about this three times. On each occasion, the answer was no, there was no provision and there was either no calculating or insufficient calculating of resources. I remember that in regard to the two times I asked, the first time he said that the improvements to society because of this bill will pay the costs.
First, with regard to this particular bill, the witnesses suggested there would be more costs to society and it would be a backward step, so that would not work, and even if it did, of course, the Financial Administration Act does not work that way. We cannot take some general improvement in society to pay for the implementation of a bill. In the other act, the Minister of Justice just said that it was the public safety minister's problem and he can pay for it. If a government seriously wants legislation to pass, to be implemented and to work, it is obviously going to analyze the resources.
In regard to this particular bill, first nation governments and institutions, especially as strapped as they are, will need training. They are going to need implementation funds. There are all sorts of costs to bringing in laws, obviously, both for them and for the federal government.
Of course, the federal government has a big purse for defending itself. It has a lot of lawyers itself. All governments are always defending themselves. But what resources do first nations have? People think they just add things to first nation governments or aboriginal governments and there is a wealth of resources, but they are strapped for cash. They do not have resources for anything except for what has been given to them for specific reasons by other levels of government. On a day to day basis, they are scrambling to implement the things they have to implement now.
If we impose more demands on those resources, like we would by this act, where are they going to take the resources from? From the things that we have already found wanting, such as housing, education and even safe drinking water? They have no other resources and there are none contemplated here. Just imagine, for instance, the number of buildings and facilities in first nations communities across the country that are not wheelchair accessible. In regard to this bill, there are all sorts of potential costs to first nations with no analysis of what they might be, with no provisions, and with no suggestion by the federal government that they would be paid for.
Another very important area, as mentioned by some of my colleagues, is an interpretive clause. I will discuss it more later, but when we have, in a cooperative, diverse society such as ours, a coming together of two entirely different cultures, we are going to need, and the experts have suggested it, an interpretive clause as to how this would be applied to first nation governments and institutions. This has come out before, in many recommendations
The third major area that will require discussion and improvement is consultation. I do approve of the government's clause in the bill that there will be a review after five years, but that is too late. In this day and age, it would be insane for any government, both politically and legally, not to consult with first nations on such a major issue as this, which is entirely in the essence of the philosophy of defining collective and individual rights. Consultation is just mandatory now when major changes are made. Court case after court case has indicated that with first nations we must do consultation. It would make no sense at all to go forward without consultation, as the government seems to be doing. A number of members have already spoken to that point so I will not go on at length.
The next is the time needed to put this into place. The government is giving six months. There is no possibility that such a major change could be in place in six months given all the training and resources that the government has not come up with yet, given the interpretation that it has not come up with yet, and given the preparation and training of first nation governments to deal with these complaints under the human rights commission. No one, including the government, has suggested that six months would work for the training of police and setting up of systems in Afghanistan, so for this there should be a far more reasonable time. I am suggesting 30 to 45 months to put all the pieces in place, pieces that have not even been started yet.
The next area that I think needs to be discussed is the area of aboriginal and treaty rights and the effects on aboriginal treaty rights. These are longstanding and very complicated. Some are constitutional. Some are a moral imperative. They have to be looked at and analyzed and there is no sense that it has been done in the development of the bill. We have been given nothing whatsoever in regard to the effects of this bill on these complex situations, nor has there been analysis of the effect of the bill on those rights. I am not saying it cannot go ahead, but obviously we have to analyze those effects, make sure this can go ahead legally and morally and see if any adjustments have to be made.
In the modern treaties, it is not so much a problem, because in most of the modern treaties the first nation or aboriginal people have to come under the human rights legislation. For those aboriginal people who are worrying about whether it is possible, we can see good examples of this, such as the Cree, the Tlicho, many of the Yukon first nations, the Nisga'a, and the Westbank, who do fall under human rights legislation. We can see that it is working, but it is all the other situations that have not been analyzed.
That leads to a very worrying aspect of the development of legislation by the Conservative government. Normally, legislation is developed through a very thoughtful process, after long study by the officials in the bureaucracy. They finally come forward, after having looked at all the things I am talking about, with recommendations in all of these areas and with the effects of a bill. That just does not seem to have occurred this time, obviously, or all these things would have been looked at and addressed one way or another. This is a very serious charge.
When we were doing the justice committee in Toronto, we heard from a person who told us that basically this was also not occurring with the preparation of justice bills. Previously there had been vast public consultation, with officials from the bureaucracy looking at all aspects of a bill and then bringing it forward. This was not being done in the justice bills that were being so widely criticized by a vast majority of the witnesses. That was obviously why they were being so widely criticized: they had not gone through the proper preparation.
I want to talk about the sixth area of concern. It is related to institutions. It may be more appropriate to have an aboriginal institution deal with charges against aboriginal governments and institutions. Most members who have been in the House for a few years realize that a number of bills have been passed recently that have very appropriately expanded the institutional operation of first nations, and they have created a number of first nations institutions to have them deal with new powers given to aboriginal people rather than existing institutions that may not be as sensitive or knowledgeable about the area. That is a whole area that has not been looked at and commented on.
There are other areas in justice development that of course need priority attention from the government. In my area, the Teslin Tlingit Council has been negotiating for years to get its justice system into place. It has evolved through land claims. As well, the Carcross Tagish First Nation is working on new family law that it needs support for.
I want to make it clear for those watching that the exemption that would be removed only allows it to be about discrimination that is caused by the Indian Act, so that aboriginal people on treaty land can continue, as they do about 40 times a year, to lodge complaints against the Human Rights Commission if it is for other human rights violations in their communities. This is just a narrow scope. Although the Indian Act is fairly large and pervasive, it is only the actions relevant to the Indian Act.
As my colleague, the hon. member for Nunavut, was explaining, this would not apply to self-governing first nations that no longer come under the Indian Act, because there would be no discrimination caused by the Indian Act.
As I said, I think this is a far larger debate than the media and some MPs think it might be, because of the great debate it brings up between collective and individual rights and the differences between the two societies. I think of the collective ceremonies of potlatches and sun dances, and I think of the family law being developed by the Carcross Tagish Band, where family relationships and who is responsible are much broader and different in first nations.
I think of first nations people not “owning” the land. What says that kind of system cannot work? I represented Canada in Mongolia recently. It was Mongolia's 800th anniversary. No one owns the land. Vast herds move around on unowned land. There are very successful producers. There is nothing to say that any type of society's laws, institutions or procedures cannot work or that any one is better than another, but I believe that in Canada we can come up with a made in Canada solution. We can compromise and work together to accomplish something that will work in a practical way for all of us.
I want to talk a bit about the history of the development of this exemption. This is not the first time it has been tried. In talking about that, I also want to show support for some of the changes I have recommended in the first part of my speech.
This has been brought forward a number of times since the Canadian Human Rights Act was implemented in 1977. In 1992, Bill C-108 was put forward but did not pass first reading. The second time was in the year 2000. There was a report called “Promoting Equality: A New Vision”. All the aboriginal groups at the time had asked for a repeal but thought a blanket repeal was inappropriate, and once again, they thought an interpretive clause was required for the very reasons I set out earlier. That supports one of the points I have made.
The third time it came up was under Bill C-7. The women, who were probably the most drastically affected by this, still brought up the question of collective rights. Bill C-7 did not go through, but it was a much larger bill so there were other elements that prevented it from getting through.
The fourth time it came up was in a report in a special study on the repeal of section 67, entitled “A Matter of Rights” in 2005. Once again it hit the nail on the head when it said there should be an interpretive clause in order that individual claims, to be free from discrimination, are considered in light of legitimate collective interest. It also talked about the need for consultations which a number of us have already explained that are so sorely lacking. It recommended 18 to 30 months for implementation, not the 6 months in the bill or the 30 or 45 months that I was suggesting. It also talked about institutional adjustments, which support the six suggested areas that need improvement, study, additions or amendments that I spoke about earlier.
The report also talked about resources which was my very first point, so we are not taking this money from areas that are already in dire need in first nation communities: health, education and housing.
The fifth time it came up was in 2006 in a report entitled “Access to Justice and Indigenous Legal Traditions”. Once again the report suggested that there a multi-year plan to fully engage and meaningfully consult with first nations and aboriginal communities on the repeal of section 67 and again there was no consultation. It talked about a comprehensive multi-year plan and access to resources, and other points that I made earlier which would be needed to make this work at all.
If the bill goes into effect and there are no resources, obviously it will not work. Some might say that aboriginal women in remote areas could perhaps access legal aid to put their complaints forward to make it work or the court challenges program or the Law Reform Commission. Lo and behold, the government has cut all those programs either entirely or in part. Therefore, what type of resources is the poor aboriginal woman in some remote community going to use to engage in these new-found powers and abilities to protect herself?
The UN has also brought up the potential repeal of section 67 in 2004 by the special rapporteur, in 2006 by the human rights committee and in 2006 by the committee on economic, social and cultural rights. All were in favour of the repeal of section 67.
I want to talk about the reaction of various groups. The Native Women's Association of Canada and similarly the AFN said that this would be a disaster without consultation for the various reasons I have mentioned on numerous occasions already.
The AFN suggested the need to look at an aboriginal institution for the implementation in the aboriginal community. It talked about an interpretive position once again to safeguard the important collective rights while balancing the rights of the individual. It talked about resources, so we can see over and over again the six points I made at the beginning of my speech are being supported by all sorts of experts in other areas. The input and consultation, if it was done, was not taken into account in what has been presented to Parliament. It talked about how it would affect the housing shortages if resources were taken away to implement this law in order to train people and to have their officers working to defend them on claims under the bill. It talked about a minimum of 30 to 45 months for implementation which is exactly what I recommended earlier in my speech.
Other supporters of the repeal of section 67 were the Congress of Aboriginal Peoples and the Grand Chief of the Nishnawbe Aski Nation. In general, there has been editorial support for this in all regions of the country.
I would like to summarize the six serious points I have given with all sorts of backup from experts, from previous reports and from first nations consultations. We need the resources. We need to look at interpretive cause under this coordination of cultures. We need to look at consultation that should have been done long ago. We need to look at the timeframe to realistically implement this. We need to look at the potential impacts on aboriginal treaties and rights. We need to look at aboriginal institutions to possibly implement this.
Finally, this is a much larger issue. We can support this and come up with a made in Canada solution, but we have to have a very sensitive and open discussion, and understanding among Canadians where collective rights are viewed with importance but come together with a practical Canadian solution so that this can work for everyone's benefit.
