Connect with us

Frontier Centre for Public Policy

Is the Price of Reconciliation that we Must Pretend to Believe a Lie?

Published

13 minute read

From the Frontier Centre for Public Policy

By Brian Giesbrecht

Even the Kamloops band is backing away from its most extreme claim, that ‘bodies were found’

The price we are being told that we must pay to achieve “reconciliation” is becoming clear. We must pretend to believe a lie.

The lie is that 215, and then thousands, of indigenous students of residential schools were “disappeared” while at the schools — that they died under sinister circumstances while under the care of the priests, nuns and teachers running the schools, and were buried in secrecy.

To top it off, it is claimed that fellow students — “as young as six” — were forced by these evil priests to dig the graves. The fact that there is not one scintilla of good evidence to support this deeply anti-Catholic blood libel is not supposed to deter us from accepting it as fact. We are being told that we must pretend to believe this lie if we want to achieve “reconciliation”.

If there was any doubt that the Assembly of First Nations (AFN) was insisting that Canadians must pretend to believe the false claim, it was dispelled when they angrily rejected the funding cap that the federal government had placed on its ill-considered promise to provide a total of $320 million to indigenous communities that chose to go on their own “missing children/unmarked graves” search.

The chiefs showed who was boss, and the federal government meekly submitted, and cancelled the funding cap.

The government coffers were left wide open, and indigenous communities expanded existing searches for “missing children.” In reality these children were never missing. As Tom Flanagan explains in Grave Error (above), they were “forgotten children” who had been properly buried in marked graves that were subsequently left untended and forgotten by their families.

Be that as it may, as a result of AFN activism, and government and media incompetence, the Kamloops claim morphed into  an officially sanctioned lie.

But where is the truth in all of this?

Most of us knew, even when this claim was first made in 2021, that these grisly tales of sinister deaths and secret burials could not possibly be true.

There is simply no historical record of any such thing occurring.

There are no records of parents frantically looking for children who suddenly went missing from residential schools, no police reports of missing children. Nothing.

In fact the extensive records we do have say exactly the opposite — namely that the deaths of children who sadly died of the diseases of the day at residential schools were all properly recorded, and that almost all of the deceased children were buried by their parents on their home reserves.

The small minority who were buried in special school cemeteries, (because the transportation of the bodies back to remote reserves was impractical,) all received Christian burials. Their places of burial were made known to their parents. The fact is that record keeping of indigenous children at residential schools was far superior to record keeping of the children on reserves, where far greater numbers died of exactly the same diseases.

But for reasons best left to future historians to ponder the Trudeau government and its CBC media ally immediately accepted the crackpot Kamloops claim as true. CBC and other gullible media went into overdrive pumping out misinformation in support of the baseless claim, while the Trudeau government ordered all flags on federal buildings across Canada lowered, where they remained for six months!

Trudeau’s indigenous affairs minister, Marc Miller — perhaps the worst Indian Affairs minister in the history of this country — recklessly promised $320 million to indigenous communities that wanted to make similar claims. And, of course, others did almost immediately.

Down the road, Chief Willie Sellars, of the Williams Lake indigenous community, outdid the rhetoric of his colleague, Chief Casimir. According to Sellars, priests had not only killed countless indigenous children, but had thrown their bodies into “rivers, streams and lakes” as well as the usual old standards of throwing bodies into school furnaces and incinerators. Other communities wanting in on the money jumped onto the bandwagon with increasingly fantastical tales.

The result of this Trudeau government recklessness — aided by a gullible media that asked no questions  — was predictable. These false stories became etched in stone as the truth within the indigenous community. A victim mentality that was already deeply imbedded became pathological, as indigenous communities became convinced — on evidence that was entirely false — that they were victims of a genocide committed by their neighbours.

The chiefs also silenced the many thoughtful members within their communities who knew that these stories of murderous priests were not true. As investigative reporter, Terry Glavin, explains, even among the Tk’emlups community there were always sensible voices who did not believe those claims:

“From the outset, even among Tk’emlúps people there was a great deal of skepticism and disbelief in stories about nuns waking children in the middle of the night to bury their murdered classmates under the light of the moon”

But instead of heeding those sensible indigenous voices, and even as it became increasingly clear to Canadians that these stories were just tall tales, there was so much money in it that the chiefs doubled down. They insisted that Canadians must pretend to believe that the claims were true.

That would be their price for “reconciliation”.

As noted above, the weak Liberal government gave into this blackmail by removing the funding cap on searches it had tried to impose. But other important institutions cravenly played along with what was now an officially sanctioned lie as well.

Jon Kay explains in his recent Quillette essay how the Law Society of British Columbia is now insisting that anyone who wants to be a lawyer in that province must pretend to believe the “evil priest” line of stories.

Other law schools and law societies across Canada are doing this as well. They are so focused on what they perceive as the holy grail of “reconciliation” that they are prepared to sacrifice a pursuit of truth as their goal, and force their own students — our future lawyers and judges —  to do the same.

Our public schools — to bring about “reconciliation — are indoctrinating our children with lessons about the “215 Kamloops graves” and other misinformation, such as the  “Charlie Wenjack” story.

Children are taught that Wenjack was abused by Catholic priests and nuns in his residential school, and ran away as a result.

In fact, as author and historian Robert MacBain explains in his important book, “The Lonely Death Of An Ojibway Boy” Charlie Wenjack lived at a Protestant hostel run by a kindly indigenous family, attended school by the day in Kenora, and probably never saw a residential school, or met a priest or nun, in his life.

But, in the interests of “reconciliation” our children are being misinformed by their teachers.

And when a teacher does dare to tell the truth, as when B.C. teacher, Jim McMurtry told his students that the children who died in residential schools died of the diseases of the day — and were not tortured to death, as was being reported — he was frogmarched from his classroom, and summarily fired.

Or Frances Widdowson, who was fired from her tenured university position largely for daring to dispute what was becoming an increasingly extreme residential school narrative.

All of this obvious unfairness, is happening in the name of “reconciliation.” The senior lawyers who oversee the Law Society, and the educators who select our children’s school curricula  are doing a great disservice to this country. As are our MPs who foolishly labelled Canada as genocidal, based on the same false Kamloops claim.

As are our senior indigenous leaders, who know by know that the murderous, secret-burying priest story has always been just a silly ghost story that children tell to scare  one another. Yet they insist that Canadians must pretend to believe it, or they will withhold the “reconciliation” that they wield like a sledge hammer over our heads.

It should have occurred to everyone by now that if the price of “reconciliation” is pretending to believe a lie, the price is far too high. That kind of “reconciliation” is worth nothing.

In actual fact, what this country and its indigenous population needs is not “reconciliation” at all. Too many indigenous people are stuck at the bottom of the socioeconomic ladder. What they need is not “reconciliation” but integration into the economy, and the opportunity to participate in it. As for the opportunists who exploit a false claim to benefit themselves, they deserve only our contempt.

What nobody needs is a country where citizens must lie to each other in order to stay together.

And now, to add insult to injury, MP Leah Gazan wants to make it a law that we must all lie to each other by criminalizing what she calls “residential school denialism”. She specifically singles out the Kamloops claim as something Canadians must accept as true. As she sees it any Canadian who refuses to do so, or who dares to suggest that the positives, as well as the negatives of residential schooling should be recognized, should be made a criminal. Dostoevsky famously asked if there will come a time “when intelligent people will be banned from thinking, so as not to offend the imbeciles”. Has that time arrived?

Brian Giesbrecht, retired judge, is a Senior Fellow at the Frontier Centre for Public Policy.

Todayville is a digital media and technology company. We profile unique stories and events in our community. Register and promote your community event for free.

Follow Author

Frontier Centre for Public Policy

Canada’s New Border Bill Spies On You, Not The Bad Guys

Published on

From the Frontier Centre for Public Policy

By Lee Harding

Lee Harding warns that the federal government’s so-called border bill lets officials snoop on your data, ban big cash payments and even open your mail – all without a warrant

Think Bill C-2 is about stopping fentanyl? Think again. It lets the feds snoop your data, open your mail and ban big cash payments – no warrant needed

The federal government is using the pretext of border security, the fentanyl crisis and transnational crime to push through Bill C-2, legislation that dangerously expands surveillance powers, undermines Canadians’ privacy and restricts financial freedom. This so-called Strong Borders Act is less about protecting borders and more about policing citizens.

Bill C-2, a 130-page omnibus bill introduced on June 3, grants broad new powers to government agencies to spy on Canadians and share personal information with foreign countries. A more honest title might be the Snoop and Gossip Act.

Among its most intrusive provisions, the bill would make it illegal for any business, profession or charity to accept cash payments over $10,000, even if made in smaller, related transactions. Want to pay a contractor $10,001 in five separate payments for home renovations? Too bad.

The Justice Centre for Constitutional Freedoms quickly condemned the move. “Restricting the use of cash is a dangerous step toward tyranny and totalitarianism,” the organization posted to X. “Cash gives citizens privacy, autonomy, and freedom from surveillance by government and by banks.”

Under Bill C-2, internet service providers could be compelled—under threat of fines—to hand over names, locations and “pseudonyms” of users without a warrant. Any peace officer or public officer can demand this data by merely claiming “reasonable grounds to suspect” an offence “has been or will be committed.”

It doesn’t stop there. The bill would also authorize the government to open private mail under the same vague threshold of suspicion.

Experts in law and privacy say the bill is a massive overreach. University of Ottawa internet law scholar Michael Geist and Kate Robertson of the University of Toronto’s Citizen Lab both point out that successive federal governments have sought to expand internet surveillance for years, but Bill C-2 goes further than ever before.

“Bill C-2’s big brother tactics combine expansive warrantless disclosure with unprecedented secrecy,” Geist warns. He adds that the bill “overreaches by including measures on internet subscriber data that have nothing to do with border safety or security but raise privacy and civil liberties concerns.”

If the intent were truly to combat fentanyl trafficking and transnational crime, better tools already exist. Conservative MP Frank Caputo pointed out that the bill has 16 parts but says nothing about increasing penalties or jail time for fentanyl traffickers.

“There is nothing about bail in the bill,” Caputo said during early debate on the bill. “In this omnibus bill, it says that offenders can serve their sentence for trafficking in fentanyl from their couch.”

Bloc Québécois MP Claude DeBellefeuille argued that strengthening border security requires more boots on the ground. Two rural border crossings in her riding recently had their staffed hours cut in half.

“It is estimated that the CBSA (Canada Border Services Agency) already has a shortage of between 2,000 and 3,000 border services officers for current duties. If they are given new responsibilities, however necessary, there will be an even greater shortage,” she said.

Not only does Bill C-2 contradict Supreme Court precedent. It also sets the stage for Canada to share sensitive personal information with foreign governments. In 2014, the court ruled that Canadians have a “reasonable expectation of privacy in the subscriber information” provided to internet service providers and that police requests for such data amount to a “search” requiring a warrant.

Robertson warns that the bill not only defies this precedent but also enables Canada to share this dubiously acquired information with 49 other countries under the Second Additional Protocol to the Cybercrime Convention. Canada signed the agreement in 2023 but hasn’t ratified it. Bill C-2 would make that possible.

She calls the protocol’s weak human rights safeguards “a direct threat to existing protections under international human rights law.” Robertson co-authored a submission urging the Department of Justice to reject the 2AP and instead support data-sharing frameworks that are built on consistent rights protections across all signatories.

Further complicating matters, Canada is in negotiations with the United States over a data-sharing agreement under that country’s CLOUD Act. Canada’s willingness to comply may reflect lingering trade pressures from the Trump administration, pressures that could again push Canada to compromise its legal independence and citizens’ rights.

This bill should be scrapped or thoroughly revised. Canadians should not have to surrender their privacy and human rights to serve a global law enforcement agenda that disregards civil liberties. If the line between national security and authoritarianism is erased, the greatest threat to Canadians may no longer be drug traffickers—it may be their own government.

Lee Harding is a research fellow at the Frontier Centre for Public Policy.

 

Continue Reading

Frontier Centre for Public Policy

New Book Warns The Decline In Marriage Comes At A High Cost

Published on

From the Frontier Centre for Public Policy

By Travis D. Smith

Travis Smith reviews I… Do? by Andrea Mrozek and Peter Jon Mitchell, showing that marriage is a public good, not just private choice, arguing culture, not politics, must lead any revival of this vital institution.

Andrea Mrozek and Peter Jon Mitchell, in I… Do?, write that the fading value of marriage is a threat to social stability

I… Do? by Andrea Mrozek and Peter Jon Mitchell manages to say something both obvious and radical: marriage matters. And not just for sentimental reasons. Marriage is a public good, the authors attest.

The book is a modestly sized but extensively researched work that compiles decades of social science data to make one central point: stable marriages improve individual and societal well-being. Married people are generally healthier, wealthier and more resilient. Children from married-parent homes do better across almost every major indicator: academic success, mental health, future earnings and reduced contact with the justice system.

The authors refer to this consistent pattern as the “marriage advantage.” It’s not simply about income. Even in low-income households, children raised by married parents tend to outperform their peers from single-parent families. Mrozek and Mitchell make the case that marriage functions as a stabilizing institution, producing better outcomes not just for couples and kids but for communities and, by extension, the country.

While the book compiles an impressive array of empirical findings, it is clear the authors know that data alone can’t fix what’s broken. There’s a quiet but important concession in these pages: if statistics alone could persuade people to value marriage, we would already be seeing a turnaround.

Marriage in Canada is in sharp decline. Fewer people are getting married, the average age of first marriage continues to climb, and fertility rates are hitting historic lows. The cultural narrative has shifted. Marriage is seen less as a cornerstone of adult life and more as a personal lifestyle choice, often put off indefinitely while people wait to feel ready, build their careers or find emotional stability.

The real value of I… Do? lies in its recognition that the solutions are not primarily political. Policy changes might help stop making things worse, but politicians are not going to rescue marriage. In fact, asking them to may be counterproductive. Looking to politicians to save marriage would involve misunderstanding both marriage and politics. Mrozek and Mitchell suggest the best the state can do is remove disincentives, such as tax policies and benefit structures that inadvertently penalize marriage, and otherwise get out of the way.

The liberal tradition once understood that family should be considered prior to politics for good reason. Love is higher than justice, and the relationships based in it should be kept safely outside the grasp of bureaucrats, ideologues, and power-seekers. The more marriage has been politicized over recent decades, the more it has been reshaped in ways that promote dependency on the impersonal and depersonalizing benefactions of the state.

The book takes a brief detour into the politics of same-sex marriage. Mrozek laments that the topic has become politically untouchable. I would argue that revisiting that battle is neither advisable nor desirable. By now, most Canadians likely know same-sex couples whose marriages demonstrate the same qualities and advantages the authors otherwise praise.

Where I… Do? really shines is in its final section. After pages of statistics, the authors turn to something far more powerful: culture. They explore how civil society—including faith communities, neighbourhoods, voluntary associations and the arts can help revive a vision of marriage that is compelling, accessible and rooted in human experience. They point to storytelling, mentorship and personal witness as ways to rebuild a marriage culture from the ground up.

It’s here that the book moves from description to inspiration. Mrozek and Mitchell acknowledge the limits of top-down efforts and instead offer the beginnings of a grassroots roadmap. Their suggestions are tentative but important: showcase healthy marriages, celebrate commitment and encourage institutions to support rather than undermine families.

This is not a utopian manifesto. It’s a realistic, often sobering look at how far marriage has fallen off the public radar and what it might take to put it back. In a political climate where even mentioning marriage as a public good can raise eyebrows, I… Do? attempts to reframe the conversation.

To be clear, this is not a book for policy wonks or ideologues. It’s for parents, educators, community leaders and anyone concerned about social cohesion. It’s for Gen Xers wondering if their children will ever give them grandchildren. It’s for Gen Zers wondering if marriage is still worth it. And it’s for those in between, hoping to build something lasting in a culture that too often encourages the opposite.

If your experiences already tell you that strong, healthy marriages are among the greatest of human goods, I… Do? will affirm what you know. If you’re skeptical, it won’t convert you overnight, but it might spark a much-needed conversation.

Travis D. Smith is an associate professor of political science at Concordia University in Montreal. This book review was submitted by the Frontier Centre for Public Policy.

Continue Reading

Trending

X