Mr. Speaker, it is an honour to rise today in the House and speak for the first time in our new chamber. It is an honour to get up and speak to such an important bill, one that will probably have historic meaning as we go through it.

I do not totally support the bill the way it is written. I have concerns with some of the language. However, I very much appreciate the need to bring it before the heritage committee and study it as soon as possible. Indigenous languages are so important to our first nations people. They must be recognized, respected, revitalized and retained. With over 70 dialects, this makes this portion of the bill so important.

I am speaking to this bill today because I feel so strongly about the need to protect our heritages. This bill would create an independent commissioner for indigenous rights, confirm the government's belief that indigenous language is part of section 35 of the charter, and allow the translation of federal services into indigenous languages. What a wonderful thing it is. It has been too long.

Over two years ago, the Liberals promised an indigenous language act. With just 60 days left in this parliamentary session, it is quite unlikely this legislation will become law before the upcoming fall election, unless we all work together in earnest. This is another failed promise by the Liberal government.

This is just another portion of the Truth and Reconciliation Commission's findings that the government failed. The Liberals promised much, but failed to deliver. They promised language legislation in December 2016, and we are still not there. They promised child welfare legislation by the end of January. Where is it? It would be difficult for any of the Liberals' indigenous-related legislation priorities to receive royal assent before the next election.

They have botched consultation. There are legislative flaws in Bill S-3, and they have botched consultation on the Trans Mountain expansion project. They cancelled the Enbridge northern gateway project without consulting the bands who had equity agreements. They brought in the tanker ban without consulting the pro-energy first nations groups on the west coast.

The missing and murdered indigenous women and girls inquiry is stuck in bureaucratic red tape. They extended its time, commissioners resigned, and nearly 30 staffers left or quit. There have been three non-compliance orders regarding Human Rights Tribunal rulings on first nations child welfare since the Liberals have been in government. One of the most important issues is studying the First Nations Financial Transparency Act.

That is as far as I am going with my partisan attack against the government. Right now, I want to focus on the tradition and heritage of the aboriginal people.

I was fortunate through my working career to spend my service in aboriginal policing. I got to understand and appreciate the differences in the different groups, such as the Shuswap nations, the Dakelh nations, the Nuu-chah-nulth first nations, the Dene, the Cree and the Slavey. I made many friends over the years and spent a lot of my off time, when I was not working as a police officer, socializing with my aboriginal friends and associates.

My wife Nancy and I loved going to aboriginal gatherings such as at Taylor on the Peace River, the Petitot River gathering in the Northwest Territories and the Paul First Nation in my riding of Yellowhead. In these surroundings, we really get to know and understand the importance of the heritage of our aboriginal people.

I remember when I used to travel Highway 77 from north of Fort Nelson, B.C. into the Northwest Territories, back in the 1980s. It was part of my patrol area. I was the commander of the Fort Nelson detachment at the time. I used to go over there quite often.

I used to stop at what we called traditional native camps along the highway, where the Dene people of the Liard River band would move from their homes on the reserve and move their families onto the land. They would set up temporary shelters and live in their old traditional ways. It was their way of teaching the young ones how it was and how important their heritage was.

Probably the only time they would speak English while they stayed there for the full summer was when I arrived. I have a grasp of the languages but not enough to have a good conversation. They would tell me why they were there. It was so good to see those young children learning about their history, learning how to live off the land and keeping their heritage alive. They focused on speaking their native tongues. It was so good to hear these kids speaking that way. They would not speak English when I was there, unless they were talking to me directly.

I am of Ukrainian descent. Both my grandfathers came over from Ukraine in the late 1800s. They settled as farmers in northeastern Alberta. Both raised large families, who in turn raised families of their own. I am a third-generation descendant. When they came here, one of my grandfathers could speak English, and the other could only speak Ukrainian. Both of my grandmothers could only speak Ukrainian.

Over the years they learned how to speak English. My parents' generation, the second generation, grew up speaking more and more English in school. In fact, like in the residential schools, they were forbidden to speak Ukrainian while in school. They were punished. They would get the yardstick or maybe the strap. They were encouraged to learn the English language. Sadly, our language slowly got lost as people began to speak more English. This is what we are talking about today in Bill C-91, the loss of indigenous languages.

We have 11 major dialogues in 70-some different forms. That is why this legislation is so important. It is important that we work together to get it passed. We do not have much time. We need to protect those languages, because the people who know how to speak them are getting older. As someone said earlier, the live dictionaries are getting older.

I wish I could speak my native tongue, because like so many people I want to go back and research my heritage. I want to go back to the Ukraine to see where my grandfathers came from, in order to get a better understanding of why I am here today.

I mentioned I spent a lot of time during my working life meeting some very special aboriginal people. We have become friends and acquaintances.

We only have 60 days left, and that is not enough time for me to sit here and tell members about the great aboriginal people I have met over the years, the interesting stories I have about them, and the things they have done that I would like to tell the House about. We just do not have enough time, and 60 days would not be enough. However, I am going to talk about two of them, one of whom I have known for many years, and the other who I just met yesterday.

The first one is a constituent of mine. He was a friend of mine for many years before he was ever a constituent. His name is Harry Rusk. I first met him in the Fort Nelson area of British Columbia during the late 1980s.

Harry was born in 1937 in a little hamlet called Kahntah, a Slavey first nations community located in the northeast corner of British Columbia. Many of us have spoken about having remote Indian communities in our ridings, and this one is remote. Even to this day, there are no roads or railroad tracks into this community. One can fly in or take a canoe or boat and go up the Kahntah River. It is about an hour by air from the community of Fort Nelson. Fortunately, or maybe unfortunately, as our country progressed, an oil company doing exploration put in an airstrip about two miles from the Kahntah reserve. Therefore, we can be flown in now.

Unlike a lot of people we have talked about many times in this chamber who went to residential schools, Harry was not that unlucky, but he was not lucky either. He contracted tuberculosis in this remote little community that lay in the northeast corner of British Columbia. As a young man, he was sent to the Camsell Hospital in Edmonton for treatment. He probably thought that he would never return, because in those days tuberculosis was a very deadly disease, especially for our aboriginal people.

Harry stayed there from 1949 to 1953, and miraculously recovered. However, he watched his brother, mother and father succumb to the disease. The whole family was wiped out, except for Harry.

While at the Camsell Hospital in 1952, something happened to Harry. Harry met Hank Snow, a country and western singer. Hank had come to Edmonton to perform, and someone asked if he would come over and talk to some of the kids and people at the Camsell Hospital. Hank agreed. There were a lot of kids there, about 300, I understand, but Harry was one of the lucky ones and Hank came over and talked to him. They took a liking to each other. As Harry says today, Hank inspired him with some simple words. He said, “Always look up,” referring to God and getting religion.

This changed Harry's life. He began to play guitar while in the hospital, and after leaving, as a young man, he joined the Canadian Armed Forces. As he was in the armed forces, he was eventually transferred to Vancouver. While there, he formed several bands and continued to play and learn his music. He had a love for gospel music and the old songs, and eventually went on to play for many years in the Grand Ole Opry. He is in the Country Music Hall of Fame. He received many awards over the years and became an ordained minister, which he is today.

Why am I talking about Harry? In the late 1980s, when I met Harry, I used to do a little moonlighting and flew for a small bush pilot operation. Harry asked me to fly him into Kahntah, which I did. He wanted to visit his roots.

As we went to the Kahntah village, which is very small, with only two or three buildings, Harry spoke to me about how important his heritage was to him. He spoke of the importance of his father, Edward, and his mother, Mary. He wanted to know where he came from and what it was all about. He spoke of the importance of the language he was losing and how he wanted to keep it alive.

That is what is so important about this bill: keeping the aboriginal language alive in Canada.

Yesterday I met Bill Adsit, an original member of the Tahltan Nation, who came from the northwest corner of B.C., the opposite side from where Harry came from. He was moved into a residential school at approximately the age of six, and never really had contact with his family after that. Bill spoke to a group of us yesterday about his harrowing experiences in the residential schools and his rebellious nature as a young man.

He turned his life around. I should say that before he changed his life around, he was put in jail on an outstanding warrant. While he was there, he did some soul-searching. He changed his life around. He joined the Canadian military and then went on to spend over 30 years working for the federal Government of Canada in many different government roles. He went on to get a university degree, and today Bill is part of the reconciliation team working on the Trans Mountain pipeline.

Bill's speech yesterday at the Château was very heartwarming, and he left us with a powerful message of determination to do well. He also spoke so deeply about his heritage.

The message I want to pass on to everyone here today is the determination to do well. We need to get this bill passed to save the aboriginal languages, and we need to pass it as soon as possible. This brings me back to the study.

We need to protect the languages of Canada's aboriginal people. As I travelled throughout most of British Columbia in my working career as a police officer, I visited first nations communities from one end of the province to the other. First nations reconciliation is not new, and respecting their traditions and retaining their language is not a new idea. They have been promoting, recognizing, respecting, revitalizing, and retaining their culture for years. They have been working. In the 70s, I remember different groups working to promote their culture in the neighbouring white communities, but in such a way as to make sure their youth understood the history of these great people.

Many years ago I was stationed in Gold River. The Malahat First Nation was in Gold River. I remember the first time I walked into the band office. There was a group of native ladies working there. They asked if I wanted to share in a birthday cake. I blurted out, without even thinking, “What colour is it? I only eat white cake.” I realized what I had said and I turned red. They looked at me with a little shock, and then they all started laughing. Over the years I was stationed there, I spent more and more time in that band office, getting to know those ladies and learning about the Malahat culture.

When I left that community some four years later, they invited me there for a party. During the party, they had a cake. The cake was covered in red icing, the inside was white, and on the top of it was a garlic sausage. We mixed our cultures. We learned cultures together over the years that I was stationed there.

In many communities across Canada, we have places called friendship centres, where the aboriginal people living in urban centres gather and encourage the community to come to visit with them and learn their ways and culture. It is so very important that we recognize that. If members have a friendship centre in their area, they should visit it. The work they do in the urban centres of Canada is amazing.

Jim Eglinski

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