Mr. Speaker, I would like to start by saying that I am going to share my time with the member for Rimouski-Neigette—Témiscouata—Les Basques.
I rise at third reading to speak against Bill C-9, which has a very long title, and to demonstrate that I have actually read it, I am going to go through the title. It is An Act respecting the election and term of office of chiefs and councillors of certain First Nations and the composition of council of those First Nations.
I am always a bit resentful when members on the other side imply that disagreement means that we have not actually read a bill. In fact, I am disappointed to be in this situation of opposing this bill, because there was actually a promising start with some first nations in terms of trying to come up with a bill to reform the regulations under the Indian Act for conducting elections. However, somewhere this went off the rails, I believe. It is also disappointing because we have been discussing these kinds of issues of governance for a long time. I want to spend some time on how we got here, or more accurately, on how we are stalled at the place where we are now.
When I said I wanted to talk about how we got here or about how we are stalled here, I am really referring to the broad underlying issue of first nations self-government. This is a principle that was first recognized by this Parliament more than 30 years ago, when all parties agreed to support what was called the Penner report, in 1983. This report was named after the chair of what was called the Indian self-government committee. This was an exceptional committee in the House of Commons in that it invited a first nations representative, Roberta Jamieson, a very respected Mohawk leader, to sit as a full member of the committee. It was certainly the first and perhaps the only time any committee of this House of Commons has had someone from outside the House sit on a committee. The reason for doing that was that we wanted to make sure that first nations were heard.
The committee travelled the length and breadth of this country, literally from coast to coast to coast, to hear directly from first nations and their communities. I know about this committee quite well, because as a young researcher at the House of Commons, I was actually attached as staff to the committee, and I travelled across the country for nearly a year with the committee.
What the Penner report did was groundbreaking in what it recommended and in that it actually listened to first nations in their communities. In adopting the Penner committee report, the House of Commons broke new ground, because the House of Commons said that Canadians needed to recognize the right of self-government for first nations and needed to entrench that right in the Constitution. Then there needed to be legislation to implement self-government by recognizing first nations as a third order of government, independent of federal and provincial governments, in their own areas of jurisdiction.
This marks a journey that began 30 years ago to make first nations self-government a reality in this country, and unfortunately, Bill C-9 indicates that we still have not gotten there.
The new approach taken by the Penner committee was entrenched in the Constitution Act, 1982, which recognized and affirmed existing aboriginal rights and treaty rights and provided for constitutional conferences to be held later to define and implement those rights. Unfortunately, in the four conferences held between 1983 and 1987, there was a failure to get agreement on how to define those rights and on how to move forward with legislation to implement them.
The year 1987 marked the biggest setback for the recognition of self-government we have seen in this country, with the failure of that constitutional conference on self-government and with the exclusion of aboriginal people from the talks leading to the Meech Lake accord. Of course, fate sometimes has a way of paying back, so when it came time for the Meech Lake accord to be approved, it failed. It was defeated in the Manitoba legislature by a single vote, that of the respected first nations leader Elijah Harper.
There was an attempt to reset the debate at Charlottetown, and aboriginal people were included in that next round of constitutional talks. The Charlottetown accord would have explicitly entrenched the right of self-government in the Constitution, but it was subsequently, unfortunately, defeated at referendum.
I am going to continue just a little longer down this road of talking about history, because it explains what is fundamentally wrong with Bill C-9, as it is presented to us.
In 1996, we had the publication of the recommendations of the Royal Commission on Aboriginal Peoples, which echoed what had been said in the original Penner report, now some 13 years before. It said again that we needed to recognize and entrench the right to self-government; to recognize first nations governments as a third order of government, equal in every way to federal and provincial governments; and to reorganize our federal institutions to reflect those facts.
Unfortunately, the response of the Liberal government in 1998 was simply that they were open to talking. The Liberals did not actually do anything to implement those recommendations.
Alongside this halting political process, there were important legal developments based on the recognition of aboriginal rights in the 1982 Constitution. This refers to the Supreme Court of Canada decisions, beginning with R. v. Sparrow in 1990, which established that the federal government has a duty to consult and to accommodate first nations when considering any infringement or abridgement of an aboriginal treaty right. The Supreme Court of Canada has found this duty to flow not only from section 35.1 of the Constitution Act but also from the fiduciary responsibilities of the Crown to aboriginal people and from the duty to uphold the honour of the Crown by dealing with aboriginal people in a fair and just manner.
Returning to Bill C-9 directly, no one argues that the election process under the Indian Act could not be improved, but there are two much more important questions at play here. How does Bill C-9 stack up when it comes to these two constitutional principles governing relationships between the federal government and first nations: the recognition of the right of self-government on the one hand and the duty to consult on the other? I submit that on both grounds, the bill fails and fails miserably.
Consultation means more than just asking people to speak and then ignoring their concerns. Again, a process that started well with the first nations in the Atlantic provinces and with the Manitoba chiefs went off the rails when people raised concerns about particular aspects of the bill. The government decided to press ahead, despite losing the support of its partner in those consultations. This is not what consultation means in Canadian law. Consultation means to hear the other side, to take seriously their concerns, and to accommodate those concerns when it comes to first nations' rights. This has not been done in the bill.
Respect for self-government also means that we recognize first nations governments as equals in the constitutional order. What is fundamentally wrong with the bill, and what first nations object to, is giving the minister the right to decide which kind of election first nations should use.
The bill would allow even those using custom elections to be forced under the provisions of this new parallel process, even over the objections of that first nation. If the minister believed there was something wrong in the first nation in terms of corruption or the election process, the minister could unilaterally decide to force them into a selection process for their leaders that they did not choose. This fundamentally disrespects the right to self-government.
I have five first nations in my riding. Elections in four of those are conducted under the Indian Act. The Songhees Nation, Scia'new First Nation, T'Sou-ke Nation, and Pacheedaht First Nation are running under what, admittedly, is an act with some problems, in particular the two-year term for leaders. However, they were not consulted directly and have not asked for these changes.
One of the nations in my riding, Esquimalt Nation, operates under custom, and certainly Esquimalt has not been consulted and would object strenuously to giving the minister the power to force them away from their customary elections.
First nations in my riding should be concerned about that lack of consultation, but they are even more concerned about the lack of respect for first nations as equal partners in Confederation.
Unfortunately, the Minister of Aboriginal Affairs and Northern Development confirmed earlier today in the House the bullying attitude of the Conservatives when it comes to first nations by restating his position, once again, that he will not discuss funding for first nations education unless they first agree to accept his bill to reform first nations education. Again, it is fundamental disrespect for consultation and fundamental disrespect for the equality of first nations.
I see that I am running out of time. Let me say that in my riding, certainly, we have no problem with the leadership of first nations. We have a large number of initiatives that have been undertaken by chiefs in our ridings, including Chief Rob Sam, of the Songhees Nation, which is about to open a wellness centre; Chief Andy Thomas, of Esquimalt Nation, which has entered a partnership for apprenticeships in the shipbuilding industry; Chief Russell Chipps, who is in a partnership to build a new housing development on the Scia'new Reserve; and Chief Gordon Planes, who has led his nation in becoming a solar nation, according to a division of his elders, and has taken the first nation off the grid, with solar hot water in every nation and solar cells on the first nations office roof. It is certainly a great initiative. The Pacheedaht Nation, under Chief McClurg, recently purchased a tree farm licence to provide sustainable care of the forest and sustainable economic development in his community.
This is a bill that tries to fix a problem that does not really exist in my riding. It would do so without consulting the first nations of my riding, without listening to them and without respecting their right to self-government.