Madam Speaker, I will be splitting my time with my friend from Surrey Centre.
I am deeply honoured to speak this afternoon in support of Bill C-91, the indigenous languages act. I want to start by acknowledging that we are gathered here on the traditional unceded lands of the Algonquin people.
Our language is at the core of who we are as a people, as a community and as a nation.
Before I speak to the important aspects of the bill, I would like to explain to the House the major challenges that I face as a first-generation immigrant to Canada.
Every day, I struggle to make sure that my two daughters understand and speak their mother tongue, Tamil, at home.
For me, the ability to be part of this community is at my core. The ability to understand this language allows me to understand this community. I want my two children to be able to have the opportunity and the right to understand the language and be connected to the people. Likewise, all families want their language to be spoken and understood, be it English, French, Finnish or Tamil. It is who we are as a people.
However, these languages are not at risk of extinction, nor are the speakers and keepers of these languages dying. Most indigenous language speakers do not have the privilege and protection that is available to other languages in Canada. Sadly, the legacy for indigenous people in Canada is that every one of the 90 languages spoken here prior to colonization is at threat of being lost. According to UNESCO, 75% of these languages are in danger of becoming extinct. Imagine the languages, dialects and voices of many communities lost forever. I cannot fathom it. We cannot fathom it, and we cannot understand it.
This happened because successive governments undertook the process of colonization that Madam Justice McLachlin has called “cultural genocide”. This meant that the government took children from their homes and their communities and put them in residential schools. The children were forbidden from speaking their languages and practising their spirituality and were often abused for practising who they were.
Some communities were forcibly moved from one geographical location to another. Some children from indigenous homes were taken and placed in foster homes or put up for adoption through the sixties scoop. We have a modern-day version of the sixties scoop, whereby children are taken by child welfare agencies and put in foster care.
The Truth and Reconciliation Commission report outlined many experiences of residential school survivors, and I want to share two such stories.
One is from William Herney, who spoke Mi'kmaq with his brother at residential school. He said:
And she says, “What are you two boys doing?” “Nothing, Sister.” “Oh, yes, I heard you. You were talking that language, weren't you?” “Yes, Sister.” “Come here,” she said. I went over. She took a stick. She leaned me over to the bathtub, the bathtub, grabbed me by the neck, and I don't know how many whacks she gave me over my bum, and I was crying like I don't know what. Then, she took a piece of soap, and she washed my mouth in it. I can still even taste that lye soap. All my life I tasted that taste. And she said, “You don't talk that language here. That's a no, no, no, you don't, you understand?” Looks at me straight in the eye. She said, “Do you understand that?” And I said, “Yes, Sister, I understand.”
Rose Dorothy Charlie, who was at an Anglican school in Carcross, said:
They took my language. They took it right out of my mouth. I never spoke it again. My mother asked me why, why you could hear me, she’s, like, “I could teach you.” I said, “No.” And she said, “Why?” I said, “I’m tired of getting hit in the mouth, tired of it. I’m just tired of it, that’s all.” Then I tried it, I went to Yukon College, I tried it, and then my own auntie laugh at me because I didn’t say...the words right, she laughed at me, so I quit. “No more,” I said. Then people bothered me, and say, “How come you don’t speak your language?” And I said, “You wouldn't want to know why.” So, I never speak, speak it again.
The depth of the loss of indigenous languages cannot be quantified. The eternal links to language, and by extension culture, have been broken. Generations of indigenous people in Canada have been shamed into losing their language and culture because of the policies and practices of successive Canadian governments and many institutions.
A patchwork of programs and initiatives exist to support the preservation, protection and revitalization of indigenous languages.
Not all languages face the same risk of extinction. Some have better odds of survival than others, but it is all relative. We need to do more to protect, preserve and revitalize all indigenous languages.
We cannot change the past. The past is done. However, we can and must change the course of the future.
In this moment in time, the 42nd Parliament has made enormous strides in advancing equality, human rights and indigenous rights. In 2015, our government committed to implementing all 94 calls to action of the Truth and Reconciliation Commission. Calls to action 13, 14 and 15 require the entrenchment of legislation and a framework that will ensure the protection, preservation and revitalization of indigenous languages.
Our government adopted the United Nations Declaration on the Rights of Indigenous Peoples, and this past year, this House adopted Bill C-262 to ensure that the laws of Canada are in harmony with UNDRIP. UNDRIP requires state parties to take effective measures to support indigenous languages.
In 1981, section 35 of the Canadian Constitution enshrined a full box of rights to first nations, Métis and Inuit peoples. Such rights include the right to language.
Our Prime Minister affirmed that Canada would move forward on a relationship that nation to nation, Inuit to Crown and government to government, all based on the recognition of the rights framework. Bill C-91 does this, and this year, as we mark the United Nations Year of Indigenous Languages, we bring this bill forward to change the trajectory of indigenous languages and, once and for all, commit to ensuring the long-term protection, preservation and revitalization of these languages.
Permit me to outline some major features of Bill C-91. This bill was codeveloped with the national indigenous organizations, including the AFN, ITK and the MNC. This bill offers a distinction-based approach to languages. That is, it recognizes that not all languages are in need of the same level of protection. It respects the principle of self-determination. It envisions a national framework and commission that will monitor and report on the progress made.
Let me offer one additional reason for the urgency in passing this legislation. Three weeks ago, I had the opportunity to visit Prince George, British Columbia. I met with members of the Lheidli T'enneh first nation. There were five fluent speakers of Lheidli T'enneh with the dialect of Dakelh. I met the chief and several members of council, none of whom spoke the language, but all were striving to preserve the language itself. The loss of this language is imminent if a concerted effort is not made to preserve it.
Last week, elder Mary Gouchie, one of the native speakers, died. In marking her passing, the MP for Cariboo—Prince George said this of elder Mary Gouchie:
Mary understood that our words connect us to our past. Our words and our music are two of the foundations of the human experience. Without them, we have no past. Without them, we have no future, and without them, we have no awareness of who we might be.
In closing, I want to conclude by recognizing the keepers and teachers of all indigenous languages like elder Mary Gouchie. Notwithstanding that so many indigenous languages are endangered in Canada, the mere fact that so many of these languages still exist is due to the brave unsung heroes who have worked so hard to protect and preserve these languages.
Let us do right by them. Let us do right by future generations, and let us just do this.
