Debates of Feb. 7th, 2019

Indigenous Languages Act

[Gérard Deltell, Conservative, Louis-Saint-Laurent, QC]

Mr. Speaker, it was a distinct pleasure to listen to the speech by the member for Abitibi—Baie-James—Nunavik—Eeyou.

I would like to thank the interpreters, who made it possible for us to understand the comments made by the member in his mother tongue, Cree.

This shows that these languages must be preserved. As my colleague from Kamloops—Thompson—Cariboo said earlier, we will be supporting the bill.

The member laid bare his community's deep disappointment with the current situation considering their high expectations after hearing the government's proposals three years ago.

That is especially evident today with the Globe and Mail's revelation that the first indigenous woman to hold the position of Minister of Justice was pushed aside as a result of pressure from the Prime Minister's Office.

I would like to know how the member, who has represented his community with honour and dignity for many years, reacted this morning when he read the terrible news in the Globe and Mail.

[Romeo Saganash, NDP, Abitibi—Baie-James—Nunavik—Eeyou, QC]

Mr. Speaker, first off, I want to thank my friend from Louis-Saint-Laurent for his kind words.

My reaction was swift, because I have been watching the government for almost four years now.

There is a marked difference between what the Liberals do and what they say.

No need to take my word for it. I am reminded of the Canadian Human Rights Tribunal's third compliance order regarding discrimination against indigenous children. I read paragraph 64, and I remember all too well what it said.

According to the tribunal, the government and the ministers say one thing, but the departments continue to do the exact opposite.

That is what has been happening for years. Yes, there has been some movement here and there, but generally speaking, things are still virtually unchanged. That is my opinion.

I myself visit the communities. I live in the communities. The government claims that no relationship is more important to it than the relationship with indigenous peoples. That seems to be its favourite phrase. Seeing this morning's news, it seemed to me that, in fact, no relationship is more important to it than the relationship with big corporations like SNC-Lavalin.

[Gord Johns, NDP, Courtenay—Alberni, BC]

Mr. Speaker, first, I would like to thank my friend and colleague from Abitibi—Baie-James—Nunavik—Eeyou for his advocacy and work.

While I am hear and have the opportunity, I have been asked by the Nuu-chah-nulth people to take every opportunity to thank the member for standing and defending indigenous rights that are protected under the Constitution and for standing in solidarity with the Nuu-chah-nulth people. I say klecko in their language and meegwetch in his language.

The member talked about the sense of urgency. Les Dorion, president of the Ucluelet First Nation, spoke about there being 15 native speakers of the Barkley dialect of the Nuu-chah-nulth language in 2015. Today there is only nine.

We are losing speakers of our important languages. The Province of British Columbia was waiting for the federal government to move forward with legislation and money to understand the sense of urgency to protect languages. It could not wait any longer and has invested $50 million to get things started, which is far from enough.

I would like to ask my friend and colleague if he could speak about the sense of urgency on getting money rolling to help support our elders and youth to learn and protect languages.

[Romeo Saganash, NDP, Abitibi—Baie-James—Nunavik—Eeyou, QC]

Mr. Speaker, my friend's question is a fundamental one and a central one.

The money that goes with this bill needs to take into account the diversity and especially the sense of urgency, as I have mentioned.

Once again, when I asked the minister about that, he pronounced the magic words, buying time policy words, “We will consult; we will consult and we will consult again.” There is an urgency. There is a budget coming down pretty soon. Why are there no provisions in either the bill or in the speech given by the minister? That is pretty concerning for many people.

Many people expected a lot of things from the government with respect to the legislation and we did not get those important questions answered today.

[Marc Miller, Parliamentary Secretary to the Minister of Crown-Indigenous Relations, Lib.]

[Member spoke in Mohawk and provided the following text:]

Ó:nen aesewatahonhsí:yohste’ kenh nikentyohkò:ten tsi nahò:ten í:’i karihwayentáhkwen.

Tyotyerénhton, í:kehre takwanonhwerá:ton’ akwé:kon ken:’en kanónhsakon sewaya’taró:ron tahnon wa’tkwanòn:weron’ tsi enhskwatahónhsatate’ ón:wa kenh wenhniserá:te. Í:kehre ó:ni taetewatenonhwerá:ton tsi yonkwaya’taró:ron raononhwentsyà:ke ne Ratirón:taks. Tahnon tehinonhwerá:ton ne Shonkwaya’tíson ne akwé:kon tehshonkwá:wi.

Kén:’en tewaktá:’on akwahthárhahse’ ne Kanyen’kéha, nè:ne raotiwén:na ne Kanyen’kehá:ka. Enkhthá:rahkwe’ ne kayanerénhtshera aorihwà:ke nè:ne enkahretsyá:ron’ tsi yontá:tis onkwehonwehnéha Koráhne.

Akwáh í:ken tsi onkwatshennónnya’te’ sha’akwate’nikonhrísa’ kén:’en kanónhsakon, taetewawennaté:ni’ ne ó:nen háti ónhka ok yetsyénhayens á:yenhre’ ayontá:ti’ ne onkwehonwehnéha. Yorihowá:nen ayehthina’tón:hahse’ ratikorahró:non tsi tewawennakwennyénhstha ne onkwehonwehnéha ne kèn:tho, kanaktakwe’niyò:ke Koráhne, kanáktakon tsi ratinorónhstha ne ratikorahró:non.

Yawehronhátye, akwáh í:ken tsi sénha yorihowá:nen ne kí:ken kayanerénhtshera ne onkwehón:we raotirihwà:ke. Ratinyén:te ahatiwennahní:rate’ ne raotiwén:na, owén:na nè:ne wahoná:ti’ tókani wahonwatíhkwa’. Tentewarihwahskénha’ ne kí:ken kayanerénhtshera, kén:’en tahnon ó:ya kanáktakon. Enyonkwaya’takénha’ sénha ayonkwa’nikonhrayén:ta’ne’ ne kí:ken kayanerénhtshera. Enskarihwahserón:ni’ ne karihwaksèn:tshera tsi nahotiyé:ra’se’ ne onkwehón:we, tahnon enkanónhstate’ tsi sénha enkarihwakwénnyenhste’ ne raotiwén:na tahnon nihotirihò:ten ne onkwehón:we Korahne.

É:so niyonkwè:take rotirihwanontón:ni, “Oh nontyé:ren tsi teyotonhwentsyóhon Koráhne aetewateweyén:ton’ tahnon aonsetyón:nite’ owennahshón:’a nè:ne yah thaón:ton konnonhá:’ok akonnónnheke?” Ta’ non é:so niyonkwè:take ayonnonhtónnyon’ tsi yah the tehatirihwayenté:ri nè:ne eh ratirihwanón:tons ne kí:ken tahnon sakerihwahserón:ni’ nè:ne aesewa’nikonhrakarewáhton né:’e tsi wa’kerihwanón:ton’, nek tsi yorihowá:nen tóhkara niyorì:wake takerihwahthe’te’ ne káti ayako’nikonhrayén:ta’ne’ tsi nahò:ten yoteríhonte ne Koráhne. Enkate’nyén:ten’ aontakerihwa’será:ko’ ne karihwanónhtha né:’e tsi enkhthá:rahkwe’ ne ón:kwe nè:ne wahontá:ti’ ne Rotinonhsyón:ni raotiwennahshón:’a, skawén:na nè:ne Kanyen’keha.

Shontahón:newe’ ne kèn:tho ne Onhwentsyakayonhró:non, é:so niyonkwè:take wahontá:ti’ ne Rotinonhsyón:ni raotiwennahshón:’a. Rotinonhsyonnì:ton nè:ne akwáh í:ken tsi yotshá:niht. Onhwentsyà:ke thonnónhtonskwe Ohiyò:ke tsi ya’tewahsóhthos tsi niyó:re Kanyatarowá:nen tsi tkarahkwíneken’s. Yonhwentsyowá:nen ratinákerehkwe, onhwentsyà:ke tsi tkarahkwíneken’s nonká:ti nè:ne kenh wenhniseratényon tewana’tónhkwa Koráhne tahnon Wahstonhronòn:ke.

Teyotonhwentsyohónhne Onhwentysakayonhró:non skáhne ahotiyó’ten’ ne onkwehón:we tahnon tahontatya’takénha’. Teyotonhwentsyohónhne ahatinonhkwa’tsherayentérha’ne’ ne Onhwentysakayonhró:non. Teyotonhwentsyohónhne ahatiweyentéhta’ne’ tsi ní:yoht ahonnónnhehkwe onhwentsyà:ke. Teyotonhwentsyohónhne ahonatenro’tsherí:yo’ne’ tahnon tahotirihwayenawakónhake ne onkwehón:we ne káti ahonnónnheke. Sha’onkwe’tanákere’ne’ ne ratihnará:ken wa’thontekháhsi’ tahnon tahontáhsawen’ tahontaterí:yo’. Tetsyarónhkwen nonká:ti tehotirihwayenawá:kon ón:ton’ ne onkwehón:we ne káti sha’tekarihwató:ken akénhake ne tetsyarónhkwen nonká:ti.

Né:’e tsi tehonterané:ken wahonterí:yo’ ne Tyorhenhshá:ka, Wahstonhró:non wahóntsha’ahte’ tahnon wahatiká:ri’ é:so nikaná:take raoná:wenk ne Rotinonhsyón:ni tahnon wahshakotíhkwa’ yonhwentsyowá:nens raonawénkhahkwe. E’thóhtsi aonsetewehyá:ra’ne’ ne kí:ken.

Tókat yah skáhne teyonkwayo’tén:’on ne onkwehón:we eh shikahá:wi, tókat yah teyonkwatenro’tsheriyó:’on ne onkwehón:we eh shikahá:wi, tókat yah teyonkwarihwayenawá:kon teyotó:’on ne onkwehón:we eh shikahá:wi, yah thakénhake ne Koráhne nè:ne tewayenté:ri nón:wa. Tsi waterí:yo ne sha’té:kon yawén:re tewennyá:wer tékeni yawén:re shiyohserá:te, ronterí:yos ne onkwehón:we tahnon tehatinekwenhsayéhston, é:so tsi nahontyerányon’ ahshakotiya’takénha’ ne Korahró:non tahnon Tyorhenhshá:ka raotinèn:ra ne káti tahonwanatya’tón:ti’ ne Wahstonhró:non tahnon ahatinónhstate’ ne kí:ken onhwéntsya. Tsi waterí:yo, tóhkara niyohsénhserote ronterí:yos ne onkwehón:we wahonterí:yo’ tehonterané:ken ne sótar ne Tyorhenhshá:ka tahnon Korahró:non. Yoyánerehkwe sha’teyonkwarihwayenawakòn:ne ne onkwehón:we ne ó:nen tetewateranekénhne shetewaterí:yo’.

Akwáh kenh náhe, kanónhsakon ne kèn:tho, wa’tetshitewahsennakará:tate’ ne Levi Oakes, nè:ne wà:ratste’ raowén:na aharihwáhsehte’ tsi waterí:yo tékeni watòn:tha, ne káti skén:nen tahontaththárhahse’ ne sotár Korahró:non. Karihwahétken ná:’a, ne ó:nen Koráhne wa’thonwanatonhwéntsyohse’ ne onkwehón:we, wahonthonkárya’ke’. Tahnon nón:wa, skén:nen í:ken, tahnon é:so tsi niyonaterihwayén:ni ne raotiwén:na, ayethi’nikonhrotá:ko’. Yoyánerehkwe sha’teyonkwarihwayenawakòn:ne ne onkwehón:we ne ó:nen tetewateranekénhne shetewaterí:yo’. Nek tsi nón:wa, skén:nen í:ken, tahnon yonkwarihwatkà:wen tsi yethirihwakwennyénhstha skén:nen tayonkwarihwayenwakónhake ne onkwehón:we.

Akwáh í:ken tsi roti’nikonhrakarewáhton ne onkwehón:we oh nihotiyerà:se tsi yontaweya’táhkwa ronwati’terontáhkwa. E’tho nón:we wahonwatinénhsko’ ne raotiwén:na tahnon nihotirihò:tens. Íhsi nón:we ne énhskat tewennyá:wer niyohserá:ke nikarì:wes, Koráhne, raotikoráhsera tahnon yonterennayentahkwahshón:’a, wáhontste’ yontaweya’tahkwahshón:’a ronwati’terontáhkwa ahatiká:ri’ raotiwén:na tahnon nihotirihò:tens ne onkwehón:we ne kati onkwehón:we ahatirihwahserehsonhátye ne o’serón:ni nihotirihò:tens. Ne ok ne o’seronni’kéha tókani o’seronni’ón:we wá:tonskwe ahontá:ti’ kanonhsakónhshon ne ronteweyénhstha. Wahonwatihré:wahte’ yo’shátste’ ne ronteweyénhstha, tókat wahontá:ti’ raotiwén:na. Akwáh í:ken tsi wahotironhyá:ken’ ne é:so nihá:ti. Akarihwahetkénhake, tokenhske’ón:we, tayonterihwathe’te’ tsi nihotiya’tawén:’on e’tho nón:we.

Akwáh ki’ nón:wa, kheyanonhtónnyon ne tsyeyà:ta Kanyen’kehá:ka, Oronhiokon, Gladys Gabriel, yontátyatskwe, ye’terón:tahkwe ne Shingwauk yontaweya’táhkwa, Sault Ste. Marie nón:we. Eh wahshakotiya’ténhawe’ ne wisk sha’teyakaohseriyà:kon. Akwáh í:ken tsi wa’ontatya’tí:sake’ nako’nihsténha nek tsi yah tetsyakohténtyon tsi niyó:re yà:yak yawén:re na’teyakohserí:ya’ke’. Yah teyotón:’on ayontá:ti’ ne akowén:na tsi yontaweya’táhkwa nek tsi yonsayerihwà:reke’. Wa’erihwáhsehte’ tsi takyatathárhahse’ ne Kanyen’kéha ne akohtsí:’a Wari niya’tekahá:wi ne ó:nen yah ónhka teyakothón:te.

Oronhiokon tayakéhtahkwe’ tsi Shonkwaya’tíson wahshakorihón:ten’ ayontóhetste’ ne akowén:na ne ronwatiyen’okón:’a. Tayakéhtahkwe’ tsi ahonwa’nikonhrakaré:wahte’ tókat yah tehonhrónkha ne akowén:na. Yah teyakotkà:wen tsi yontá:tis ne akowén:na tsi yontaweya’táhkwa. Eh wahonwatiya’takénha’ ne ronwatiyen’okón:’a, nè:ne Gabriel raotihwá:tsire Kanehsatà:ke nithoné:non, ahontkón:tahkwe’ tsi ronhrónhkha ne Kanyen’kéha tsi niyó:re ón:wa kenh wenhniserá:te. Wakerihwà:reks ne Oronhiò:kon akoká:ra ase’kén kheyenté:ri ronátya’ke ronwatiyén:’a tahnon ronwanateré:’a tahnon wakerihwasè:se tsi órye khena’tónhkwa.

Yah eh tehonaterahswiyóhston ne é:so niyonkwè:take tahnon wahoná:ti’ raotiwén:na. Ótya’ke wahontéhen’ ne raotiwén:na aorihwà:ke né:’e tsi kakoráhsera tahnon yonterennayentahkwahshón:’a wahonte’nyén:ten’ ahshakonónnyen’ ne onkwehón:we tahontté:ni’ ne káti o’serón:ni ahón:ton’. Wè:ne tsi yah teyonkwatkà:wen tsi tewathshteríhstha ne onkwehonwehnéha ne káti aonhá:’ok akatátyeke. E’tho káti sakarihwahserón:ni’ ne Kakoráhsera nek tsi yah é:so teyonkwatyé:ren aonsetewarihwahserón:ni’ ne karihwaksèn:tshera tahnon ka’nikonhrakarewahtónhtshera nè:ne nahotiyé:ra’se’ ne onkwehón:we.

Kenh wenhniseratényon, onkwehón:we ronhrónkha íhsi nón:we ne yà:yak niwáhsen nikawén:nake Koráhne tahnon thó:ha akwé:kon yonaterihwayén:ni. É:so niyohsénhserote niyonkwè:take ronhrónhka ótya’ke nikawén:nake. Tsyeyà:ta tókani tehniyáhsen ok nihá:ti yonhrónhka ne ó:ya. Akwé:kon yotiwennakenhé:yon. Ótya’ke yonenheyenhátye.

Tókat yah othé:nen thayotiyén:ta’ne’ ne kaya’takenhà:tshera, yohsnó:re, tóhkara ok enyonatatenrónhake. Nek tsi enwá:ton ayakorhá:rahkwe. Ne ó:nen khekwáthos Freedom School ne Akwesáhsne, Onkwawawén:na Kentyóhkwa ne Ohswé:ken, tókani Ratiwennahní:rats ne Kahnawà:ke, khé:kens ronteweyénhstha ronatonnháhere, niya’tehonohseriya’kónhshon, nè:ne ronaronhkha’onhátye. Wakerhá:re. Khé:kens shakotirihonnyén:nis ótya’ke nè:ne ronaterí:yo íhsi nón:we ne tewáhsen niyohserá:ke nikarì:wes ne káti tsyorì:wat ne onkwehonwehnéha ahatinónhstate’ – raotiwén:na.

Tahnon í:se, teyonkwarihwayenawá:kon kenh kanónhsakon, tahnon ratikwé:kon ó:ya onhwentsyà:ke nè:ne ronaterí:yo ahatinónhstate’ ne O’seronni’ón:we, owén:na nè:ne yoterihwayén:ni tsi tekyatkénnyes ne O’seronni’kéha, e’thohtsi ayokén:take tsi nahò:ten wá:ken. É:so niyonkwè:take ratirihwayenté:ri ne ate’nyenten’tà:tshera tahnon ronateryèn:tare tsi ní:yoht tsi na’teyotirihwayenawá:kon ne káti ayontatyenteríhake tahnon aontayonnónhton’ tsi niyontyérha. Ayá:wen’s tsi enhatihretsyá:ron’ kayaneren’tshera nè:ne enkarihwahní:rate’ tsi tkarihwayé:ri ahontá:ti’ raotiwén:na ne onkwehón:we, ne káti enhotiya’takénha’ onkwehón:we aontahonnónhton’ oh nahóntyere’ tsi niyenhén:we. Tahnon ó:ni, enkahretsyá:ron’ sénha niyonkwè:take ahontá:ti’ ne onkwehonwehnéha thiyonhwentsyakwé:kon Koráhne. Tókat yah thaón:ton’ naetewá:yere’ ne kí:ken, yah í:’i teyonkwe’tò:ten tsi ní:yoht tsi ítewehre.

Enkatewennò:kten’ akhthá:rahkwe’ niwakerihò:ten.

Wakatá:ti ón:wa wenhniserá:te ne Kanyen’kéha. Yah akewén:na té:ken. Takatáhsawen’ akatéweyenhste’ teyohserá:ke tsi náhe. Tyóhtkon wà:kehre’ akkwé:ni’ akatá:ti’ nek tsi kyaneren’tsherón:nis kakorahserà:ke táhnon í:kehre aonke’nikonhrayén:ta’ne’ raotiwén:na ne Kanyen’kehá:ka, onkwehshón:’a nè:ne kén:’en ratinákere karì:wes ohén:ton tsi niyó:re tahón:newe’ ne akonkwè:ta.

Wakerihwatshénryon ok nahò:ten nè:ne sénha niyorì:ware tsi ní:yoht tsi teyakwatatewenná:wis. Wakerihwatshénryon tsi wakkwényon aonke’nikonhrayén:ta’ne’ akenákta tsi yonhwentsyá:te tahnon yah tewakerihwanonhwé:’on ká:ron tsi niyó:re takatáhsawen’ akeweyentéhta’ne’. Ó:nen’k tewakatáhsawe aonktó:ten’se’ tsi niyoterihwanehrákwat ne owén:na, tsi niyokwátshe, tsi niyoyánere. É:so tsi sénha niyorì:ware tsi ní:yoht ne ó:ya ne akewén:na.

É:so nihá:ti wa’onkwatenro’tsherí:yo’ne’. Kheya’tatshénryon nè:ne ronnonhwentsyanorónhkwa tahnon akwé:kon káhawe ne onhwéntsya nè:ne tetewakháhsyons. Wake’nikonhrahserón:ni, akwáh í:ken, tahnon tekhenonhwerá:ton akwé:kon nè:ne yonkya’takénhen aontakatáhsawen’ akeweyentáhta’ne’.

Wa’tkwanòn:weron’ akwé:kon nè:ne sewatahonhsatá:ton ne akewén:na. Ayá:wen’s tsi skén:nen aesewanonhtonnyónhseke.

E’tho nikawén:nake. Tahnon ó:nen e’tho.

[Mohawk text interpreted as follows:]

Mr. Speaker, I ask all members in this assembly, listen well to the matter that has become my responsibility to speak about.

I first want to greet and acknowledge everyone gathered in the House and thank them for listening to me today. I also want to acknowledge that we are meeting here on the traditional lands of the Algonquin people, and I thank the Creator for everything he has given to us.

I am risen here to speak in Kanyen'kéha, the language of Kanyen'kehà:ka, the Mohawk people. I will speak about a law that encourages the speaking of indigenous languages in Canada.

It greatly pleased me when we decided here in the House that we would provide translation when any member of Parliament wanted to speak in an indigenous language. It is important that we show Canadians that we respect native languages here, in the capital of Canada, in a place that Canadians cherish.

Nevertheless, this law is much more important to the indigenous people. They are on a mission to strengthen their indigenous languages they lost or were taken from them. We will debate this law here and in the other chamber. It will help us understand this law better. It will make amends for the wrongs that were done to the indigenous people and it will ensure that indigenous languages and cultures in Canada will be more respected.

Many people have asked: Why does Canada have to preserve and bring back to life languages that cannot live on their own? Many people may think that the ones asking do not know anything about this and I apologize to those who might be offended that I asked, but it is important for me to explain several matters in order to understand Canada's responsibility. I will try to answer the questions by talking about the people who spoke Iroquoian languages, one language being Kanyen’keha, the Mohawk language.

When the Europeans arrived here, many people spoke an Iroquoian language. They had created a confederacy that was brilliant. They controlled the land from the Ohio River in the west to the St. Lawrence Rive in the east. They occupied a large territory of what is now eastern Canada and the United States.

The Europeans and indigenous people had to work together and helped one another. The Europeans had to learn about the medicines. They had to learn how to live off the land. They had to become friends and partners with the indigenous people to survive. When the white population increased, they became divided and began to fight among themselves. Both sides made alliances with the indigenous people so that both sides would be equal.

Because the Iroquois fought alongside the British, the Americans burned and destroyed many Iroquois villages and took large tracts of Iroquois land. We should remember this.

If we had not worked with the indigenous people at that time, if we had not been friends with the indigenous people at that time, if we had not made alliances with the indigenous people at that time, the Canada we know now would not exist. During the War of 1812, indigenous and Métis warriors greatly aided the Canadian and British forces in repelling the Americans and protecting this land. During the war, several thousand indigenous warriors fought alongside the British and Canadian troops.

Recently, here in this House, we honoured Levi Oakes, who used his language as a secret code during the Second World War so that Canadian soldiers could safely communicate with each other. It is truly an ugly matter that when Canada needed indigenous people, they volunteered, but now, in peacetime, when their languages are in such danger, we would disappoint them. It was good when we were in an equal relationship with the indigenous people, when we fought side by side, but now it is peacetime, and we have stopped respecting indigenous concerns and stopped having a good relationship with them.

The indigenous people are deeply wounded by what was done to them at residential schools. Their languages and their cultures were stolen there. For more than 100 years, Canada, its government and the churches used residential schools to destroy indigenous languages and cultures so that indigenous peoples would follow the ways of the white people. The students could only speak English or French in the schools. Students were severely punished if they spoke their language. Many of them suffered greatly. It would be an ugly truth to describe what happened to them there.

Right now, I am thinking of a Mohawk woman, Oronhiokon, or Gladys Gabriel, who attended the Shingwauk residential school in Sault Ste. Marie. They took her there when she was five years old. She missed her mother greatly, but she did not go home again until she was 16 years old. She was not allowed to speak her language there, but she resisted. She hid the fact that she would speak Mohawk with her older sister, Mary, on every occasion when no one was listening.

Oronhiokon believed that the Creator had given her a duty to pass on her language to her children. She believed that she would offend the Creator if her children did not speak the language. She did not quit speaking her language at residential school. That helped her children, the Gabriel family from Kanesatake, to continue speaking the Mohawk language to the present day. Oronhiokon’s story compels me because I know some of her children and grandchildren and I am proud to call them my friends.

Many people were not that lucky and lost their language. Some people became ashamed of their language because governments and churches tried to make indigenous people change into white people. Obviously, we have not quit messing with indigenous languages so that they could continue on their own. The government apologized, but we have not done much to make amends for the bad acts and trauma that indigenous people have suffered.

These days, indigenous people speak more than 60 languages in Canada, and almost all of them are in trouble. Thousands of people speak some of these languages; just one or two people speak others. All of the languages have been weakened. Some are dying.

If they do not get help soon, only a few will remain, but there is hope. When I visit the Freedom School in Akwesasne, Onkwawenna Kentyohkwa at Six Nations or Ratiwennahnirats at Kahnawake, I see excited students of all ages becoming speakers. I am hopeful. I see teachers, some of whom who have fought for more than 20 years to protect one element of indigenous identity, their language.

For my colleagues in this House and all the others in the country who have fought to protect the French language, a language that has issues competing with English, what I have said should be self-evident. Many people know about the challenge and how identity and self-determination are so interrelated. Hopefully, they will support a law that will strengthen the right for indigenous people to speak their language so that it will help them control their future and where it is going. It will also encourage more people to speak indigenous languages all across Canada. If we cannot do this, we are not the kind of people we think we are.

I will end my words by speaking about some personal matters.

I have spoken today in the Mohawk language. It is not my language. I began studying two years ago. I have always wanted to be able to speak the language, but I am a member of Parliament and I want to understand the language of the Mohawk people, people who have lived here long before my people arrived.

I have discovered something that is more complicated than sharing words with one another: I have found that I have become able to understand my place on Earth, which I did not appreciate before I began learning. It has now just begun to make sense to me how amazing the language is, how rich it is, how exceptional it is. It is a lot more complicated than my other languages.

I have made many good friends. I have found people who love this Earth and everything on it that we share. I am very pleased, very much so, and grateful to everyone who has helped me begin learning.

I thank those who have listened to my words. I wish them peace.

Those are the words. That is all.

[Marilyn Gladu, Conservative, Sarnia—Lambton, ON]

Mr. Speaker, I want to thank my colleague across the way and applaud him for his perseverance in learning a language. I wish I could ask my question in Mohawk, but unfortunately, I do not speak Mohawk.

As we have mentioned, we will be supporting the bill to go to committee. One of the questions I have heard from several people is about the cost implications of putting this bill in place and doing the extra translation work that is needed. Does the member have an idea of what that would be?

[Marc Miller]

Mr. Speaker, I want to thank the member opposite for her support for the bill. Clearly, funds would need to go to the right places, the right institutions and the right people, those who have been struggling to preserve languages, sometimes against our leadership, our previous governments and even local governments.

We know some of the gut-wrenching stories, one of which I told in my speech, of people speaking a language in private and ensuring its survival. We need to put up the money necessary, not only to correct the wrong that was done by our people but also to ensure vitality.

I thank the member for thanking me for my learning Mohawk. It is an extremely complex and rich language. I encourage anyone to learn at least the greetings, but hopefully the whole language.

It is not for me to be speaking here in Parliament. This is a very symbolic act, an act of respect. The most important thing is to ensure that children are speaking it in communities, taught by the people who know best how to do it, who have been preserving it for years, against us.

The cost will be significant, so I would encourage the member's support within her caucus for those funds when they are announced.

[Gord Johns, NDP, Courtenay—Alberni, BC]

Mr. Speaker, I would also like to congratulate my friend on the hard work he has done in learning the local language in the unceded territory where he lives. I want to commend him. It is inspiring for all of us to see the effort the member has put forward in learning that language and how it connects him to the land and the people where he lives.

A good friend of mine from the Nuu-chah-nulth people, and from the Ahousaht Nation, Cliff Atleo, always reminds us that our language is what identifies us. He says we are nothing without our language. We are losing speakers all the time, as the member knows and as I cited earlier today. The Barkley dialect, for example, has gone from 15 speakers since the government was elected to nine. They have been waiting for funding. I got a note today from a councillor from Tseshaht Nation, Ken Watts. He said that as a council member in his community who has helped apply for language funding, that is one of the most important things. He wrote, “Without funding behind this, nothing will change. They also need to send money directly to communities. I respect the work of some organizations, but communities need it, as they know what's best for their nation's languages.”

Tseshaht's position is that language funding should not be competitive. He spoke a little about the importance of the language funding going out to where the needs are. I want to ensure that the member is going to enforce and ensure that when the government rolls out the funding, it will not be a competitive process and that everyone who needs it is going to be able to have access to it, especially in areas where there are language holders. We know many of them are aging out in certain areas.

I also want to understand whether the government is going to inject money immediately. We are losing language speakers now, and as we lose these holders of knowledge and holders of the language, we lose our whole cultures in certain communities. We lose languages in certain nations. It is important this be backed up with funding.

[Marc Miller]

Mr. Speaker, I thank the member opposite for his very insightful comments as to where and how the funding should flow. If he wants to learn some words, there are some people who may or may not be here who are fully versed on how to teach it, my teacher Brian Maracle and his wife Audrey.

We are already funding schools, as we speak. Under the current funding envelopes we tripled investments. Certainly that is not enough and certainly the models have been heavily criticized as to their perennity and as to their predictability. Courses can take two or three years. People who are fully immersed give up their jobs in order to take up this language. They are at the prime of their earning career and they have to drop everything and spend two or three years learning the language they are brave enough to reclaim.

We are funding now in schools and this has to be a multi-pronged approach. It needs to be at an early age, within the K to 12 system, where it is taught in a fashion that is respectful of language, that is respectful of culture and is taught by indigenous people, and not simply for the effectiveness of that, but because we know that the outcomes are great and the graduation rates are equal, if not above, non-indigenous graduation rates.

We know that there are real effects of putting language and culture into the K to 12 system, putting it into kindergarten and putting it into the immersion system, which is essential in ensuring that generations can pass it on and speak it at home because the work is not sufficiently done in the schoolroom. It is important to have the funds at their disposition and I have no particular objection to the member opposite's question.

[Yves Robillard, Liberal, Marc-Aurèle-Fortin, QC]

Mr. Speaker, I would first like to commend the member for Ville-Marie—Le Sud-Ouest—Île-des-Soeurs for his courage and determination to learn the Mohawk language.

When he visits those communities, how is he received by indigenous peoples who can now speak to him directly?

[Marc Miller]

Mr. Speaker, I thank the member for Marc-Aurèle-Fortin for his very relevant question.

By learning to speak Kanyen'kéha, I had the opportunity to meet people I would never ordinarily have met. I had the opportunity to visit immersion schools and to meet people who are passionate about tradition and culture. Under normal circumstances, these people would not have the opportunity to meet a Canadian government official.

I had the honour of discovering a people I did not know, even though I have been living in this area since I was born in 1973. I learned a lot in meeting with people who are passionate about culture, language and the vitalization of indigenous languages. I could have said “revitalization”, but “vitalization” is really the right term for it. This new legislation will recognize that indigenous language rights are inherent.

Everyone was very kind to me, and I am grateful to them for that. Obviously, language is a sensitive issue, as francophones are well aware, and dealing with sensitive issues can have consequences.

I know the member thanked me, but I would like to note at this time that the real thanks is the translation services, which have been done by a woman called Margaret Cook-Peters, or Margaret Cook-Kaweienon:ni, who has been the translator in the House allowing everyone here today to hear such wonderful words.

I hope I am not outing her, but she is also the person who translated the residential school apology into Mohawk so that a lot of communities could have that apology formally acknowledged in Mohawk from our government. She is behind that with her wonderful team and group. She has been fighting for years for her language, fighting in her community, fighting against governments, and I want to thank her profoundly for the work that she has done today in the House.

[Elizabeth May, Green, Saanich—Gulf Islands, BC]

Mr. Speaker, to the hon. parliamentary secretary, I want to say he has done spectacular work in learning Mohawk.

[Member spoke in Mohawk]

[English]

I hope that is respectful in Mohawk. I apologize if I did not pronounce it right.

The bill certainly is full of good intentions. We have heard concerns about funding. I wish we could get this through second reading today and get the committee work happening in the coming week. However, I wonder why in drafting legislation in 2019 that cites indigenous rights, the legislation does not specifically cite the United Nations Declaration on the Rights of Indigenous Peoples. Certainly this was an opportunity to do so.

[Marc Miller]

Mr. Speaker, I note the effort and I really applaud it. When a lot of people speak a new language, they feel insecure because language, particularly as politicians, is what we are defined by and if we stutter, whether it is in English, French or a language we are not familiar with, we get very insecure. We have to get out of our comfort zone and do that. There are people available if the leader of the Green Party wants to learn it.

We are at second reading. There is plenty of opportunity to get input. I will note that the rights that exist and are acknowledged today are not pursuant to any declaration or particular law. They are acknowledged and need to be perfected by the House, but they existed way before our people got here.

[Martin Shields, Conservative, Bow River, AB]

Madam Speaker, I will be sharing my time with my colleague from Bellechasse—Les Etchemins—Lévis.

I am happy to rise today to speak to Bill C-91, an act respecting indigenous languages. This is my first time standing in this new House of Commons. It is an honour and a privilege to speak in this historic building, the House of Commons for our country. It is also an honour to continue representing the hard-working constituents of Bow River in this place.

I have a deep respect and appreciation for language. I speak English, that is my background, but I have two grandchildren that have spent 13 years in French immersion and are fluent in both languages. The time that I had the opportunity to learn a second language was much more limited than what is available to our youth today.

It concerns me that so many languages are going extinct around the world. By at least one estimate, 90% of spoken languages will be extinct by 2050, if action is not taken soon. Languages have long, proud histories that are fundamental to culture. Their etymologies provide clues into a culture's distant past and their dynamic nature reflects their speakers' present-day lives. Their present-day lives are affected by the language they spoke historically.

English is the language most familiar to me. Through its evolution we can chart the history of those who inhabited the British Isles. For example, in the pre-Roman period, we can see the influence of Scandinavian invaders, the Norman conquest in 1066 and a thousand additional years of historical evolution since. I trace my family back to 1200 in Scotland but I doubt today whether our language would be similar. I might have a difficult time understanding my Scottish ancestors of 1200. Language changes and evolves.

Indigenous languages have many more words for certain things than English do. Things that are important to indigenous culture are described in a way that would be unfamiliar to someone not familiar with their culture. It is an amazing example of how language and cultures are interwoven. For example, the Inuit have extensive different words to describe the weather, the snow, the ice, as it is so critical to their culture. They have many more words to describe those elements in their culture than we have in English.

There are approximately 7,000 languages remaining in the world and I am certain all are the product of incredible cultural legacies. According to 2016 census data from Statistics Canada, over 70 indigenous languages are spoken in Canada and 260,550 first nations, Métis and Inuit people speak these 70 different languages.

However, the percentage of people that say they can speak these languages has declined significantly in the last few decades. This is a trend that should be reversed. These proud languages unquestionably deserve to be preserved in the future wherever possible. It is important to note that in far too many cases, their continued existence is threatened by globalization and former colonial policies.

Our previous Conservative government recognized through our residential schools apology that such schools had a damaging impact on indigenous languages. I have met with elders of the Siksika of the Blackfoot Confederacy and they have told me stories of how they were treated for speaking their indigenous language in the schools. As my colleague the member for Kamloops—Thompson—Cariboo has stated, the Government of Canada was part of the destruction of indigenous languages and we need to be part of the solution.

The legislation would create an independent commissioner for indigenous rights. It seeks to affirm that indigenous language is part of section 35 of the Constitution. It would allow the translation of federal services into indigenous languages.

These are laudable goals. I note the commissioner would have a mandate to take many of these measures to help promote indigenous languages. They would support the efforts of indigenous peoples to reclaim, revitalize and strengthen their languages and thus their culture.

I would like to highlight that fantastic efforts are already under way in my riding to do just that. Siksika Nation, which is part of the Blackfoot Confederacy, has decided to take the first steps to offer immersion programs in Blackfoot language this September for the first time. To start, the immersion program will be offered to kindergarten and grade 1 students. This is a huge challenge, but one Siksika has undertaken in its education department. This is an incredible step to ensuring its language and culture are strengthened through future generations. I hope this program is a great success.

Siksika has been a leader in many things as part of the Blackfoot Confederacy, and education is an area where it is gaining strength in teaching its culture and providing its youth with a link to its past. Using this format in education, immersion in the Blackfoot language will strengthen students' connection to their elders and their past.

The commissioner would also promote public awareness and understanding of the link between indigenous languages and the cultures of indigenous people. As I have noted, I strongly share the view that language is a fundamental component of culture. For indigenous people in Siksika, I know very well that oral history is a critical piece of their culture. The elders still know the language and the culture, but communicating that oral history to the generations that have come next, their grandchildren, is so difficult when the names and the words they use are not part of the English vocabulary the youth know.

It will affect their culture when this indigenous generation of elders is lost. When they pass on, the knowledge they have will be lost, because the indigenous words used in their culture will also be lost unless they are taught to the youngest generation.

The elders of the Blackfoot Confederacy Siksika talk about their language being a tonal language. The Blackfoot Confederacy language is a different language in North America. It is not related to most of the other indigenous languages on this continent. It is mostly related to other languages that are tonal. The elders who speak to me about this language are very proud of the distinction between their language and other indigenous ones, as well as the culture it represents.

I was happy to see this acknowledged in the commissioner's mandate. I am pleased to support sending this bill to committee. As a member of the heritage committee, I look forward to carefully reviewing its contents. I also look forward to hearing from stakeholders and learning about the possible ways it could be improved. We need to do more than listen. There has been a lot of listening by the government in preparing the proposed legislation with indigenous people, but the action needs to follow.

I must note this legislation was first promised in December 2016, but it is now 2019. What are the chances of this legislation agenda being finished in this term? There are just 13 sitting weeks remaining. It is late in this mandate.

I also note that ITK has stated that it does not approve of this bill. The day the bill was tabled, ITK president Natan Obed released a statement that read:

Despite being characterized as a reconciliation and codevelopment initiative, the Government of Canada engaged Inuit in bad faith throughout this legislative initiative. The absence of any Inuit-specific content suggests this bill is yet another legislative initiative developed behind closed doors by a colonial system and then imposed on Inuit.

Despite three years having passed, I am disappointed Liberals have failed to accommodate such an important aspect as the one this leader has identified.

The Conservatives believe protecting Canada's indigenous languages is protecting our shared Canadian heritage. We recognize the importance of preserving indigenous language and culture. I hope this bill will be successful in achieving these objectives, and I look forward to studying it further at committee.

[Gary Anandasangaree, Parliamentary Secretary to the Minister of Canadian Heritage and Multiculturalism (Multiculturalism), Lib.]

Madam Speaker, the member indicated that this bill is being introduced close to the end of the mandate. However, I would note that the previous Harper government had 10 years to protect indigenous languages in this country. In fact, it cut indigenous language services in every single budget, with just $5 million invested to protect, preserve and enhance over 90 languages in Canada. It is a shameful past, and it is unfortunate that the member cast doubt on the ability of this Parliament to be able to pass this proposed legislation.

This is a very bold initiative by the government, supported by the Assembly of First Nations and the Métis National Council. It was co-developed with all three indigenous organizations.

I would like assurance from the member that his party will support this bill going to second reading and to committee to be studied right away, starting today.

[Martin Shields, Conservative, Bow River, AB]

Madam Speaker, I thank the hon. member for his question, but maybe not for his statement when he said that I am shameful.

Let me see. There is the child welfare legislation promised by the end of January. Where is that? There is the promised consultation on Bill S-3, on gender inequity in the Indian Act. Where is that? There is the Enbridge northern gateway project, which was cancelled without consulting the bands who had equity agreements. What was that?

Therefore, when the member talks about this in the sense of saying 2019 is soon enough, there is a litany of other things that have been promised that have not been finished.

The last response I would have is on the role of committee in the sense that when I deal with indigenous people in my constituency, they are looking for serious responsibility to do this themselves. They are not looking for us to make another piece of legislation that tells them what to do. Therefore, in consultation, we need to understand that they need to have the structure that provides them the opportunity to implement this, and not be told what to do.

[Gord Johns, NDP, Courtenay—Alberni, BC]

Madam Speaker, one of the very important calls to action through the Truth and Reconciliation Commission was the creation of an indigenous languages commissioner.

I would ask my friend from Bow River whether, if the Conservatives were to form government at some point, they would ensure that the indigenous languages commissioner would be left intact and that the creation of this body would be protected under a Conservative government.

[Martin Shields, Conservative, Bow River, AB]

Madam Speaker, I really appreciate my colleague's interest in this and his dedication to his constituents. I appreciate his understanding of his role and how well he does it.

However, it was not the Conservative government that took out some pieces of legislation affecting indigenous people. The Liberals took some stuff out that the Conservatives had legislated, which indigenous people agreed with. It was the Liberals who took it out, not the Conservatives.

The member asked if we would be in government again. Of course we will be in government again. That will happen as surely as the sun rises.

[Cathy McLeod, Conservative, Kamloops—Thompson—Cariboo, BC]

Madam Speaker, I notice the parliamentary secretary has twice asked if we are ready to move this legislation on. However, the government introduced it on Tuesday and we are debating it on Thursday. We are being very reasonable. This is an important piece of legislation, but the government has left very little time.

We intend to be productive and we intend to be supportive, but the fact that the government has such poor House management skills is what it should really be concerned about.

[Martin Shields, Conservative, Bow River, AB]

Madam Speaker, I have a very brief response for my learned colleague who has much history in this building. I agree 100% with what she has just said.

[Steven Blaney, Conservative, Bellechasse—Les Etchemins—Lévis, QC]

Madam Speaker, thank you for giving me the opportunity to rise in the House and applaud the excellent speech by my colleague from Bow River, as well as his knowledge of and commitment to indigenous issues in Canada.

I would also like to acknowledge the work of my colleague from Kamloops—Thompson—Cariboo, our indigenous affairs critic. She is doing very important work on a very sensitive file.

Before rising, I listened to several speeches. I would like to come back to something said by a colleague from Vancouver Island, the member for Courtenay—Alberni. He said something that was very important and, in my view, in keeping with the the tone set today. He said that language defines our identity. That is the very crux of the bill introduced today. We are talking about the identity of not just anyone, but of the people who lived here before the arrival of Europeans.

As my colleague mentioned, this debate is taking place in the new House of Commons located in the West Block.

On June 11, 2008, I was in the House and I had the opportunity and privilege to listen to Prime Minister Stephen Harper offer a full apology to residential school survivors on behalf of all Canadians.

What is the link between that apology and the bill before us today?

The bill before us today draws on the recommendations of the Truth and Reconciliation Commission of Canada, established by the Conservative government in 2008.

A six-year study was conducted. During that time, we gathered a lot of testimony that at times was very emotional from indigenous people who attended these schools.

Prime Minister Harper said that for more than a century, residential schools separated more than 150,000 indigenous children from their families and their communities. Nearly seven generations of young people were in some way uprooted from their culture and language while they were attending school. As my colleague from Vancouver Island said, language is an essential part of identity.

Remarkably, the hon. member for Ville-Marie—Le Sud-Ouest—Île-des-Soeurs delivered his speech in the Mohawk language. He said that when we learn a language, we become open to a new culture. He has opened himself up to the Mohawk culture.

As someone with an Irish-sounding name who was lucky enough to learn French growing up, I am keenly aware of linguistic issues. That is why, as a Conservative and a Quebecker, I am proud of our party's position. Our party will support the bill since we want it to go even further.

I also want to revisit one of the points raised by Mr. Harper. He stated, and I quote:

Two primary objectives of the residential school system were to remove and isolate children from the influence of their homes, families, traditions and cultures, and to assimilate them into the dominant culture.

That sends a shiver down my spine.

He also said, “It has taken extraordinary courage for the thousands of survivors that have come forward to speak publicly about the abuse they suffered.”

As everyone knows, the Truth and Reconciliation Commission of Canada and a support program for aboriginal people affected by the Indian Residential Schools Settlement Agreement were put in place.

I would actually like to come back to the recommendations that were made. Three calls to action in the Truth and Reconciliation Commission of Canada report relate to the subject we are discussing here today. Calls to action 13, 14 and 15 call on the federal government to recognize that aboriginal rights include aboriginal language rights.

Recommendation 14 calls on the federal government to enact an aboriginal languages act that incorporates the following principles.

i. Aboriginal languages are a fundamental and valued element of Canadian culture and society, and there is an urgency to preserve them; ii. Aboriginal language rights are reinforced by the Treaties; iii. The federal government has a responsibility to provide sufficient funds for Aboriginal-language revitalization and preservation; iv. The preservation, revitalization, and strengthening of Aboriginal languages and cultures are best managed by Aboriginal people and communities; v. Funding for Aboriginal language initiatives must reflect the diversity of Aboriginal languages.

These recommendations were made by the Truth and Reconciliation Commission in 2015, if I remember correctly. It is now 2019. As my colleague from Bow River said, the government waited a long time. We are now approaching the end of this Parliament, and the Liberals seem to be steamrolling through this, even though the Prime Minister promised to address the issue more than two years ago.

In essence, we support this bill. As my colleague just said, we want to do a thorough job, to make sure this bill achieves its objectives. The Assembly of First Nations supports the bill, as does the Métis Nation, but the Inuit are quite dissatisfied, so we need to give this bill careful consideration. Like my colleague from Bow River, I am privileged to be a member of the Standing Committee on Canadian Heritage. We want to examine this bill to ensure that it both meets these communities' needs and achieves the Truth and Reconciliation Commission's objectives.

That brings me to an important point. I just mentioned it briefly, and my colleague talked about it too. The problem is that we currently have a government that knows how to talk the talk but takes far too long to walk the walk. Drawing things out like this could strain the trust between indigenous peoples and the Government of Canada. My colleague shared some examples of that.

I want to share a quote from Chantal Hébert:

By taking important but essentially symbolic steps that capture the attention of Canadian voters but ultimately do nothing to fundamentally change the reality that indigenous peoples face, the Trudeau government is risking creating an even wider divide between the dashed expectations of the first nations and the public's openness towards them.

We have a responsibility to do things right in a reasonable amount of time. The Truth and Reconciliation Commission made its recommendations more than three years ago. The government has introduced a bill at the end of this Parliament. Trust between the Canadian government and the first nations is fragile, and we plan to work seriously and diligently to maintain that trust.

[Gary Anandasangaree, Parliamentary Secretary to the Minister of Canadian Heritage and Multiculturalism (Multiculturalism), Lib.]

Madam Speaker, I am a little perplexed by the member's comments at the end of his speech. He indicated that movement has not been substantive with respect to indigenous issues. I note that in the past three years, $16.8 billion has been invested in different programs and initiatives with respect to indigenous peoples, which has resulted in more then 250,000 people benefiting from 157 school projects, more than 450,000 people benefiting from 490 water projects and more than 200,000 approved requests under Jordan's principle. I note that the opposition, particularly the Conservative Party, voted against virtually every one of these initiatives to advance reconciliation.

It is a little rich when the member opposite suggests that movement has been slow. It has been slow, in part, because support from the opposition has been very slow. I would like some indication from the member as to whether he is willing to send this to committee today, where there could be a more robust discussion of the issues he identified.

[Steven Blaney, Conservative, Bellechasse—Les Etchemins—Lévis, QC]

Madam Speaker, I thank my colleague, the parliamentary secretary, who is doing important work.

However, he shares a fault with his boss, the Prime Minister: whenever something goes wrong, he blames everyone else. We can see this happening with the indigenous file. I had a chance to go into communities like Pakuashipi, where residents have major concerns about health and access to clean drinking water. Our colleagues are constantly challenging the government on these issues.

I have two things to say to my colleague. The first is about the money that is being invested, and the second is about the way it is being invested. Our Conservative government established a principle of transparency, because it is important for members of indigenous communities to know where federal money is going and how it is being shared among communities. Sadly, and this is another example of what I was saying, this government says one thing and does another. It advocates transparency, but it hid the way federal funds are transferred to communities. That shows a lack of transparency.

It is the government that decides when to table bills. We have no say over that. However, it is tabling this bill at the eleventh hour. We are ready to put in the work, but we do not want to mess this up, because the relationship between first nations and the Canadian government is too important.

[Gord Johns, NDP, Courtenay—Alberni, BC]

Madam Speaker, the member talked about the Liberals doing things that are mainly and mostly symbolic. I would agree. This needs to be backed with funding and a real commitment that demonstrates a sense of urgency.

I have to go back to the Harper government. It cut over $60 million for indigenous organizations. John Duncan, from Vancouver Island, was the then aboriginal affairs minister. When he was put in that position in 2012, he said the Conservatives would change the funding model for aboriginal organizations and tribal councils, focusing on the areas that matched the Harper government's priorities. They were basically dictating the priorities of indigenous people instead of allowing them to define their own priorities.

I received a message from a councillor from the Tseshaht Nation, which I read this morning. In it he said that we need to send funding directly to communities. He said that he respects the work of some organizations but that the communities know what is best for their nations' languages. I have to agree with the councillor and indigenous organizations.

If the Conservatives were in government, would they retreat back to the Harper way of doing business and dictate to first nations how they should be doing business?

[Steven Blaney, Conservative, Bellechasse—Les Etchemins—Lévis, QC]

Madam Speaker, I thank my colleague for his question.

I want to come back to something that I witnessed here in the House of Commons. I was here when prime minister Harper issued a heartfelt apology to residential school survivors on behalf of the Canadian government. At the time, that was really something, because it initiated the broader reconciliation process, which is a long and difficult road given the harm that has been done and its lasting effects.

I am very proud of Prime Minister Harper and Minister Duncan for beginning the process of transferring the responsibility for education to first nations. That is a critical issue and it also affects what we are talking about today. That work is under way, and I am very proud of that.

I hope that the bill that we are examining today will help strengthen the pride that indigenous peoples have in their culture and their languages.