Mr. Speaker, it is a pleasure for me to rise in the House today to address Bill C-81, an important piece of legislation that recognizes and affirms the inherent dignity of all people regardless of disability. It seeks to create the kind of policy environment and framework that facilitate full participation in every aspect of Canadian life for Canadians who have disabilities.
Those watching can be assured of the support of all parties in this House for this legislation. Today we will discuss some missed opportunities and some related issues on which we have not agreed with the government's actions. Specifically, for instance, we will discuss some of the issues around employment. We had a private member's bill from my friend, the member for Carleton, that dealt with facilitating the full involvement of Canadians with disabilities in terms of employment. There are areas of disagreement among the parties in terms of the best way to move forward and the best way to affirm these principles.
Nonetheless, those watching should know that we in the opposition, and all parties, are supportive of moving forward with this legislation. Whether the bill passes today or tomorrow, I am not sure of the exact timeline. However, I think we will certainly see this bill pass into law before the election. It will be good news and a positive step.
Before getting into some of the substance of the legislation, I want to pick up on something said by my colleague, the member for Foothills. He has done a lot of great work on this bill on our side, as have the member for Edmonton—Wetaskiwin and other members who have been part of the process. The member for Foothills pointed out that amendments for this bill that were put forward at the committee level by Conservatives, as well as by other opposition parties, were not supported by government MPs at the time of the initial study by the House of Commons committee. That is an important point, that they were not supported at that stage.
Notwithstanding disagreements about some of the particulars around amendments, we have supported this bill at every stage. After the bill passed third reading, it went to the Senate. The Senate made a number of amendments that reflected the same concerns that Conservative members of the House had been hearing from the stakeholder community, those representing Canadians with disabilities. Those same concerns that we heard were also heard by the Senate, and they were part of the discussion that happened in the context of that Senate committee.
The bill was amended somewhat at the Senate, and then it was brought back to the House. Now we are debating whether to agree to and support those Senate amendments. I think members will find, generally speaking, support across the parties for the Senate amendments, which make improvements on the text of the bill as it was.
Those who are watching should note how this legislative process works through the details, and how senators were able to be more influential over the legislative outcome than members of the House were. The government would not accept amendments that came from members of the House, but then accepted those same amendments that came from members of the Senate.
We have seen this in a number of cases. I recall Bill C-14, to which an amendment around palliative care was proposed. Actually it was not even just proposed at committee; it was voted on by all members in the chamber at that time. It was voted down. Then, in similar form, it was proposed by Senator Plett, and it passed in the Senate. It was then accepted as part of a subsequent message from the House of Commons.
We see this process happening, in general, in this Parliament, because of the relative lack of independence that we sometimes see in committees and the way committees are unfortunately quite controlled, and the relative independence of the Senate, certainly relative to the House of Commons. It is not as independent as maybe some like to claim, but it is relatively independent compared to the actions of members, especially government members, in the House of Commons. Senate action actually has a greater practical impact on the legislative process.
Again, although I am happy to see the incorporation of these amendments, I think we should be concerned about that, just as a matter of legislative process. We want this House and its elected members of Parliament to be strong in the exercise of their responsibilities.
Nonetheless, although we raise questions and highlight some of the means by which some of these issues have come forward, we are pleased to see these amendments. They reflect issues that have been raised by the stakeholder community and by members of Parliament from our party and, I believe, other parties as well.
With that said about matters of process, let me turn now to the particulars of the legislation, Bill C-81, that is before us. To summarize the content of the bill, in a nutshell, it is essentially about requiring regulated entities, that is, the public service and federally regulated workplaces, to develop accessibility plans. It also requires that the content of those plans be regulated and enforced.
As the minister and others have pointed out in some of the remarks they have made during this process, very often our human rights processes are complaints based. That is, complaints issues are considered when there is a violation or a potential violation of somebody's rights. A complaint is then made, and an adjudication happens around that complaint.
A point that the minister has made, and she is quite right in making it, is that this approach is not the full realization. It is important that people have those avenues available to them, but it is not the full extent of what we would like to see in this context. Rather, we would prefer to see a proactive approach, where we are ensuring the protection of rights from the beginning and not merely putting in place a system that allows complaints to be adjudicated after people's rights have been violated.
Seeking to have regulated entities develop plans, prepare and publish those plans, implement them and facilitate their enforcement creates the conditions for a more proactive approach to these issues, rather than simply a reactive approach. That is wise, worthwhile and something that all parties support. It would establish proactive compliance and enforcement mechanisms. These plans must be multi-year and involve the setting of goals, reporting requirements, mechanisms for investigation and a variety of processes that seek to ensure the realization of those plans to the fullest possible extent.
This legislation would also create an organization called CASDO, the Canadian accessibility standards development organization, and allocate $290 million over the next six years for its creation. This organization would work within the government to create regulations related to various aspects of the legislation around the built environment, employment, service delivery, information and communications technology, transportation and procurement, and always with the goal of the full integration of people with disabilities, facilitating their full participation within society, without barriers.
Failure to meet standards set by CASDO would lead to fines. It should be noted that the action of CASDO would be within federally regulated entities and directly within the federal government only. Nonetheless, the hope is that this legislation would involve the setting of standards that would then be adopted and become useful across all facets of Canadian society, including those outside the federally regulated workforce. There would also be 5,000 Canadians with disabilities hired for the public service, which is also encouraging to see. Our party, as people have seen, has been vocal on the issue of ensuring that those who have disabilities are not arbitrarily excluded from the public service.
This is the broad framework of the bill. It puts in place some mechanisms and processes to ensure there are no barriers to participation in society for people with disabilities.
Today we are in the process of debating issues related to proposed Senate amendments. The minister has spoken, and I would like to highlight the various Senate amendments that we are considering. Although the Senate did not incorporate all the changes that had been proposed at committee, in the House or that had been suggested by the broader disability community, all the changes that were made were reflective of those particular concerns.
First is the issue of including in this legislation a timeline for the realization of a barrier-free Canada; that timeline is 2040. The goal is that this work would be completed, taken fully to fruition, by 2040. The amendments also seek to clarify, though, that the setting of that deadline is not an excuse to wait until the proverbial night before to get the homework done. Rather, the amendments are to ensure the work is done by that point. They create that timeline or deadline but do not seek to permit any kind of delay or preservation of barriers in the name of it not being 2040 yet. That is an important element as well.
Growing up, I was always taught that deadlines are the mother of invention and that more gets done when there is the focusing effect of an upcoming deadline, so the work of the community and the Senate to ensure that there is a timeline in place for the implementation of these measures is quite commendable and important.
Another area of amendment from the Senate was that it asked that intersectionality be taken into consideration in this account. Amendments were put forward to recognize the multiple and intersectional forms of discrimination, the fact that people with disabilities may face discrimination as a result of an intersectional reality. Therefore, the planned response to barriers needs to be a response that takes that circumstance into consideration. We recognize that reality. We recognize the importance of the various plans that are put forward by regulated entities to recognize that intersectionality is part of the dynamic.
Further, the amendments put forward by the Senate seek to address the issue of preserving the existing human rights of people with disabilities. This was really more of a clarification, but the testimony heard in the House, as well as by the Senate committee, emphasized the importance of this clarification, recognizing that there are already obligations under various human rights codes, in particular in the case of federal entities under the Canadian Human Rights Act and other federal laws. Various groups highlighted the importance of clarifying that the new framework put forward with this bill does not in any way derogate from the existing recognized rights and obligations that are enumerated as part of those existing human rights codes. We recognize that aspect as important as well.
Through other amendments, the Senate sought to protect existing rights in the context of passengers with disabilities through the Canadian Transportation Agency.
The expectation is that many of the complaints would come through the Canadian Transportation Agency. This was put forward by people in the disability community. It is therefore important for the legislation to create enforceable standards around the action that this body must take in the removal of barriers. This is an important piece as well.
On the specific issue of transportation, I want to read briefly from a briefing from ARCH Disability Law Centre. It said the following:
However, subsection 172(2), a provision that is currently in the Canada Transportation Act, effectively means that once the CTA make these regulations and transportation providers, like airlines, comply with these regulations, they do not need to do anything more.
This is problematic because the regulations that the CTA sets may not meet the duty to accommodate protections that people with disabilities have under human rights law.
Under subsection 172(2), if a passenger with a disability complains to the CTA that an airline or other transportation provider should have accommodated his or her disability, the case would fail if the airline complied with CTA regulations. A more detailed analysis of this is available in the final legal report.
The committee did not repeal subsection 172(2), but adopted an amendment which would change it. The proposed amendment allows the CTA to find that there is a barrier to accessibility even if the transportation provider has complied with the CTA regulations. For passengers with disabilities, this means they can file a complaint with the CTA that they face an undue barrier in the federal transportation system and insist the transportation provider do more than what the CTA regulation requires.
The passenger with a disability could win his or her case even if the transportation provider complied with all CTA regulations. However, the CTA could only order the transportation provider to take corrective measures. The CTA could not order the transportation provider to pay the person damages or money compensation. This is different from other complaints to the CTA about inaccessibility of the federal transportation system. Generally, for these other complaints, the CTA can order the transportation provider to take corrective measures and to pay damages to the person.
Essentially, the argument that is being made is that although the amendment would improve the section, there still would be a gap. People in the community expect transportation companies, airlines, rail lines etc. to accommodate those with disabilities. The concern is that these entities might be able to say that they have met the standards of the regulations so they do not have to do anything more if in fact the case may be that they could and should do more to accommodate the full participation of a person with a disability.
The Senate amendment says that the CTA could well find that the transportation provider should have done more even if it attained the minimum standards set by the regulation, but it could not award damages in this case. That is an improvement made through the work of the Senate, but as the discussion around this illustrates, there is still a gap in what was asked for and what was expected.
The next amendment is around the issue of sign language. The legislation recognizes specific forms of sign language: American sign language, Quebec sign language and indigenous sign languages. It recognizes these as primary languages used by deaf persons in Canada. This has been an issue that the deaf community in particular has been long advocating on, and it has the support of all other stakeholders as well.
We have had many discussions in the House about the importance of language. We recently had a debate on indigenous languages, a legislative framework around indigenous languages, the importance of our two official languages and the experience and culture that are tied to the use of language in that context.
As well, I think we all recognize that the recognition of sign language is part of that picture as well as part of a broader, deeper appreciation of the way in which language is tied to culture and experience. Of course, for people who are limited in their ability to communicate in other ways, it is particularly necessary. It does have significance and meaning beyond the necessity of communicating in that form.
These are some of the amendments the Senate has adopted to the bill. They do not address all the issues that people in the stakeholder community and the wider community have been looking for, but they are steps forward and are things that are well supported by all members of Parliament. We are hopeful this will go forward and we will be able to see movement to get these amendments through.
In my remarks today I want to frame a little of the discussion around who the bill is for. In other words, why are the technical elements I have explained important and who do they matter to specifically.
In that context, I want to make a few remarks about Jean Vanier, about his vision of inclusion, but of something much bigger and greater than inclusion. As we talk about these issues, he is a figure on whom all of us should reflect. He is certainly the greatest known champion of people with disabilities.
He passed away earlier this month. His death was met with recognition and tributes from all aspects of our politics and many different aspects of Canadian society. He was a revolutionary figure practically in how he sought to facilitate the inclusion in society of people with disabilities. However, he was also a revolutionary figure intellectually. His experience as a philosopher and his way of thinking informed and contributed to his work. He was described in biographies as a philosopher and a humanitarian, which is an optimal and necessary combination. It is dangerous to be a philosopher without being a humanitarian and it is dangerous to think of oneself as a humanitarian without some attention to the philosophical roots of humanitarian work. We see that intimate connection between the ideas Jean Vanier sought to advance and the practices he championed.
Jean Vanier came from a privileged family. His parents were well known as well. He was born when his father was part of a diplomatic mission. He had a military career as well, but then he pursued a doctorate in philosophy. His dissertation would position much of the work he would do later. His dissertation was on happiness as principle and the end of Aristotelian ethics.
I feel a connection to that because I did my Masters dissertation on happiness measurement, which was also significantly influenced by Aristotle. The question of happiness is under-discussed in politics. It is important for a lot of the legislation. He was someone who brought in a philosophical framework to the work he did that was rooted in Aristotelian concepts of happiness. In the meantime, he drew on Aristotle's conception of happiness, which is different from a contemporary concept of happiness. This influenced his work with Canadians with disabilities.
Jean Vanier's desire for disabled people was not merely that they experience formal, structural inclusion or be able to get into the same spaces as everyone else. Rather, his desire was for them to experience love and happiness through community and friendship. Therefore, he sought to build communities of disabled and non-disabled people living together in meaningful friendship.
Vanier wrote this:
The cry of people with disabilities was a very simple cry: Do you love me? That's what they were asking. And that awoke something deep within me because that was also my fundamental cry.
He noted that the pursuit of recognition of their humanity, happiness and love was what people with disabilities were seeking, which was often denied to them by a structure that did not affirm their dignity. The thing they were seeking was the same thing that all people were seeking and that in fact they could and they would seek that together. That was Vanier's wisdom and vision.
He developed into his work, and would write subsequently about them, concepts of happiness informed by his work with people with disabilities. He drew very much on Aristotle's concept of happiness. Aristotle, writing in Greek, obviously uses the word “eudemonia”, which more directly is translated “the life well lived”. He argued in that context against notions of happiness that were more pleasure-based, more rooted in happenstance, the random benefit of good fortune generally in material terms. He had a richer understanding and appreciation of what happiness was.
Aristotle argues, and Vanier follows him in this sense, for the connection between virtue and happiness, that virtues are the qualities of character that allow life to be lived well.
We know as members of Parliament and as human beings that so much of human striving is in pursuit of happiness. We do not always agree on what that is or on how we strive for it, but so much of life is about striving for happiness.
More recently, our side has been very much influenced by the utilitarian school of thought, which argues that happiness is about pleasure over pain. This was the core of Bentham's concept of utilitarianism. Mill formerly follows it, but he reinserts aspects of Aristotle's definition of happiness with arguments that the cultivation of higher levels of happiness requires the development of a certain nobleness of character.
Vanier's passion for philosophy and the idea of happiness continued throughout his life. In 2001, he wrote “Made for Happiness: Discovering the Meaning of Life with Aristotle”. In it he talks about three utilitarian virtues: love, wisdom and justice. I want to read a quote from the book in which he talks about the importance of friendship and love as part of friendship.
Through friendship I communicated in the consciousness that my friend has of his own existence. For in the same way that we feel that we are alive and exist through activity and derive pleasure from it, so, through friendship, we feel our friend live and exist. And the union is so profound that the goodness of the life of our friend extends to us and gives us pleasure. In friendship there is almost a communion, a merging of two beings and their rightful good. The friend is an other self. Everything that I experience, he experiences.... In this friendship we continue to be two, but we are one in a great and noble activity that we accomplish together. Consciousness of the goodness of my friend fills me with just as much joy as if it were my own. My friend's happiness becomes my happiness.
This was his philosophical concept of friendship that was essential for happiness, facilitated by the virtue of love. It informed his practical vision for building communities that would include disabled and non-disabled people. We could call that inclusion, but it is a much richer and deeper concept of inclusion than a formal one. It is that we live in communities of love, good will and solidarity for each other with real friendship. We see others as another self and we identify with that kind of love for others. It is part of his concept of happiness, which entails friendship and living together while in community.
Jean Vanier, as I said, brought a rich concept of happiness, love and friendship into his work with disabled people. He saw people in institutions when he was living in Paris at the time of the founding of the L'Arche movement, who were being maintained poorly in the worst instance. He saw that very often the attitude towards the disabled resulted, in the worst instance, in people being maintained poorly, and in the best instance people being treated a little bit better in terms of their material condition. However, the real need was for the humanity of all people to be affirmed through communities of meaningful friendship and love, through which people were pursuing happiness together. That was his vision.
The radical practical idea started with Vanier personally getting a house and moving in with people who had disabilities. He saw that this was not merely an act of service done by him for other people; rather, it was about the development of shared community. He saw how through this reality of shared community he could learn from those people he was living with. He wanted other people who did not have disabilities to be able to learn and grow through these communities and friendships, which were meaningful and pursuing happiness together.
Jean Vanier said that “L'Arche and Faith and Light have been part of a real revolution.” So often in the past, people with intellectual disabilities were seen as a source of shame for their parents, or even in some situations as a punishment from God. Their parents and carers have often been seen as wonderful people, even holy, for looking after people “like them”. Today, it is becoming clear that it is people with intellectual disabilities who humanize us and heal us if we enter into real friendship with them. They are in no way a punishment from God, but rather a path toward God.
He understood that people with disabilities are in their fullest and most complete sense people. They are human beings with the same dignity and value as anyone else. They have both needs and things to contribute, which is obviously the situation of us all. Those needs and contributions are realized through meaningful community. He also understood that the value of social structures replicating insights and benefits of family-like structures.
I was recently in Bogotá, where I had a chance to visit SOS Children's Village to see some of the work they were doing. They made a very interesting point to me about the way we care for children who cannot be cared for by their families. I think it is a similar insight to Jean Vanier, which is that institutions' formal structures do not work nearly as well as, let us say, family-like structures. The way SOS works, at least in Columbia where I was, is that children are put into environments designed to be family-like. They are in homes. They have parents looking after them. Although they are not able to be with their own families, they experience a support structure that is meaningfully similar to that of a family and that leverages the kind of love, connection and friendship that is important in family structures. That was understood by Jean Vanier when he sought to do the same thing in how he structured the L'Arche movement with meaningful family-like communities where people would live together in communities of love and friendship.
Very shortly before he died, Jean Vanier received the Templeton Prize, which is a great international honour. He spoke about the work he did and the ideas and vision behind it. It showed us the kinds of sensibilities that should animate our work in this area. I want to read from part of his acceptance speech for the Templeton prize. He said:
L’Arche and Faith and Light have been part of a real revolution; so often in the past people with intellectual disabilities were seen as a source of shame for their parents, or even in some situations, as a punishment from God. Their parents and carers have often been seen as wonderful people, even holy, for looking after people “like them”. Today it is becoming clear that it is people with intellectual disabilities who can humanise us, and heal us, if we enter into a real friendship with them. They are in no way a punishment of God but rather a path towards God....
To be with is to live side by side, it is enter into mutual relationships of friendship and concern. It is to laugh and to cry together, it is to mutually transform each other. Each person becomes a gift for the other, revealing to each other that we are all part of a huge and wonderful family, the family of God. We are all profoundly the same as human beings, but also profoundly different, we all have our special gifts and unique mission in our lives.
This wonderful family, from its earliest origins and since then with all those who have been spread over this planet from generation to generation, is composed of people of different cultures and abilities, each of whom have their strength and their weakness, and each of whom is precious.
The evolution of this family from the earliest days until today certainly has entailed wars, violence, and the endless seeking of domination and more possessions. It is also an evolution wherein prophets of peace have continued to cry out for “peace, peace”, calling people together to meet each other as beautiful and precious.
Many of us in our world continue to yearn for peace, and for unity. However so many of us remain stuck in our cultures where we are caught up fighting to win and to have more. How can we become free of the culture that incites people, not to responsibilities to the human family and to the common good, but to individual success and to domination over others? How can we get rid of the tentacles and the shackles of this culture, to become free to be ourselves, free of our oversized egos and compulsions, free to love others as they are, different yet the same?
To be with is also to eat together, as Jesus invited us: “When you give a meal don’t invite your family, friends or rich neighbour, but invite the poor and the lame, the disabled and the blind, and you shall be blessed.” To become blessed, says Jesus, is to invite the poor to our table (Luke 14).
Let us be very clear that it is not the guests who are blessed because they enjoy good food at a party, but rather the host is blessed by his encounter with the poor. Why is the host called blessed? Isn’t it because his heart will be transformed as he is touched by the wonderful gifts of the spirit hidden in the hearts of the poor? This has been the gift of my own personal journey and those of many others. We have been led by those who are weak onto the road of the blessedness of love, of humility and of peacemaking.
To be transformed, first we must meet people who are different, not our family, friends and neighbours who are like us. Let us meet across differences—intellectual, cultural, national, racial, religious and other differences. Then from this initial meeting we can begin to build community and places of belonging together.
Community is never called to be a closed group, where people are hiding behind barriers of group identity, interested only in their own welfare or their own vision, as if it is the only one or the best. It cannot be a prison or a fortress. Unfortunately, for a long time this was the rather closed vision of different churches and religions. Each one thought itself the best, with all knowledge and truth. Hence, there was no communication or dialogue between them.
Isn’t there a danger that we close ourselves up in our own professional, religious or family groups where we never meet those who are different?
Community, on the other hand, is a place of togetherness in spite of differences, of people united in love and open to all other people. A community then is like a fountain or a shining light, where a way of life is being lived and revealed, open to others and attractive to them. It is a place of peace, revealing a way to peace and to unity for the human family.
Community is a place of belonging where each person can grow to become fully him or herself. It is belonging for becoming.
We belong to each other so that each member can become more human, more loving, more free, more open to others, particularly to those who are different. When each member can develop their unique gifts and help others to develop theirs, members are no longer in competition but in collaboration, in cooperation and in mutual support.
To become is not to prove I am better than you, but rather supporting together each other in opening up our hearts. Thus community is a place of transformation. Community is a place of belonging where each one may be transformed and find human fulfilment.
What alternatives do we have for human growth? Belonging which is too rigid stifles becoming; on the other hand too much individual growth or becoming without belonging can become fighting to get to the top, or else it can become loneliness and anguish. To win is always to be lonely, and of course nobody wins for long.
Community then is not a closed group but a way of life that helps each person to grow to human fulfillment. The two key elements of community are mission and mutual caring for each one. We come together for a purpose that is the mission, and also to be a sign of love or rather to grow in love for each another. It is a mission that defines why we are together, and being together we learn to love one another.
At L’Arche and Faith and Light our mission is to provide community where the most fragile person is the heart of the community, and can grow in their humanity and in their capacity to love.
Community then becomes a place where we learn how to love each other. To grow in love is a long and difficult journey, and it takes time. L’Arche and Faith and Light are not just places where we do good to people with intellectual disabilities. They are places of relationship, where we grow in love together.
But what is love? This word has been flung around for all sorts of emotional experiences as well as acts of bravery of solders, fighting out of love for their country. For me, love is to recognize that the other person is a person, is precious, is important and has value. Each one has a gift to bring to others. Each one has his or her mission in the larger family of humanity. Each one reveals the secret face of God.
We need each other, to grow in this sacred love, which implies love of those who are different, of those who get my goat and drive me up the wall, because of difference of ideas, temperament, culture, approach and so on. Community is a place where we rub up against each other’s sore spots.
Hopefully we can in this way rub off some of the tiresome and sour traits of our characters, so that we can become our real selves. To love then is to see in the other, the heart of the person hidden under all that annoys us. That is why to love, in the words of St Paul, is to be patient, which is to wait, and to hold on. It is to believe and to trust that under all the mess in the other person is their secret being, their heart.
In L’Arche some of the people we welcome have deep anguish and even violence. They are difficult to live with in community. We have to be patient and to believe that their true self will gradually emerge. We also have to be patient with ourselves as well, and believe that if we try to love and become open to a spirituality of love, our own true selves will also gradually emerge. If we love, if we truly love other people and believe in them, then they are transformed, and we also will be transformed.
Community then is a place of healing, of transformation, and of humanising people. It’s a place where we are commissioned to grow in love, and in forgiveness, and this is real work. If you don’t want to be transformed and to grow in love, then don’t partake in community! When we find the strength to accept people as they are and to meet them in their secret being, they open us up to love.
These remarks by Jean Vanier are so profound and so critical, not just to this particular debate but to all of the debates we have in this place, because they talk about the way in which we can and do live in community with each other. That is, we understand the balance, if you will, or the necessary combination for belonging and becoming and the importance of having open-ended communities where we invite other people in and seek to learn from them.
The relationship we have with people who come from different backgrounds, people who are disabled or people who may have been historically disadvantaged for a variety of reasons is not to feel that they are in need of somebody else's charity, but, rather, to include each other in full community and recognize the way in which we become in community, we belong in community and we learn from each other.
This is something I have observed in my own interactions with members of my family. I have a beautiful cousin who has Down's syndrome. She was one of the flower girls at my wedding. I will always remember a story that my uncle told. It was a story about how he had learned from her, and sharing the story was a way in which we all learned from her. It was about a time when he and his children were at a hospital, where there was a lady, whatever her circumstances were or whatever bad news she had just heard, standing outside a hospital room crying. My uncle told his children that they should mind their own business, make sure they do not stare, walk past and move on. While he was giving these instructions, it was too late. His daughter Anastasia had already wrapped her arms around the woman who was crying, hugging her and crying with her.
This is an example of the kind of response by somebody who may not have the same socially programmed inhibitions that tell us not to interfere in each other's lives, but, rather, had an unbridled openness and empathy that led her to immediately show love in this way for this total stranger. It was her capacity for unlimited love and pursuit of community that opened my uncle's eyes and my eyes through that story to things that maybe I needed to learn, things that maybe we all need to learn, through greater community with people who have developmental differences and different kinds of experiences, but have so much to contribute.
That is the idea and philosophy of Jean Vanier. That is what the objectives of this bill are all about.
We need to remember that putting in place a framework that seeks to create a country that is free from barriers—