Tag Archives: Sarah Beaulieu

Was the Kamloops Mass Graves Claim a Hoax to Engender White Guilt?

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Second anniversary of the Kamloops grave claim

Residential school memorialization
Memorialization next to the former Kamloops Indian Residential School, of allegedly secretly-buried children.

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Today, May 27th, 2023, marks the second anniversary of one of the most shocking announcements in modern Canadian history.

On that date, the Tk’emlúps te Secwépemc (Kamloops Indian Band) issued a press release claiming that the “remains” of 215 students who had attended the reserve’s Indian Residential School (IRS) between 1890 and 1978 were discovered using ground-penetrating radar (GPR).

This gruesome finding grounded in “a knowing in our community that we were able to verify” of the cemetery’s existence instantly became sensational headline news bordering on moral panic, worldwide. The press release also claimed “At this time we have more questions than answers.” This admission did not stop most media and indigenous activists from proposing more “case closed” answers than questions.

Across Canada, the meagre preliminary information given was more than enough to provoke mournful vigils, solidarity speeches, emotional testimonials from former IRS students, self-flagellation by politicians, flags on government buildings lowered to half-mast for six months, statues of former Canadian heroes defaced, destroyed, toppled, or removed, demands for the renaming of streets and public schools, calls for yet another papal apology, and the destruction, vandalism or desecration of some 70 mainly Roman Catholic and Anglican Churches on and off indigenous reserves.

But two years later, there are even more questions than answers. Why was this presumptive cemetery considered to be different from hundreds of non-indigenous burying grounds like it all across the land — missing, neglected, or unknown for generations — but subject to little or no reporting? Why was so much emphasis given to the results of the inconclusive technique called GPR? Why are new GPR searches planned for the same reserve when the details of the previous one are still a closely guarded secret? Why was the analysis headed by Sarah Beaulieu, a lowly sessional instructor at the University of the Fraser Valley, an institution nobody has ever heard of, given top priority when there were other better sources of information available? Why has the site still not been excavated to uncover the physical remains? Why did no journalist except one from Rebel News bother to visit the site to carry out an independent investigation? And why was the potentially fallible oral history “knowings” of indigenous knowledge keepers privileged over historical records located in school, church, and public archives?

Close to the eve of the first anniversary of this discovery, the Kamloops media-savvy leadership organized a 14-hour commemoration ceremony. Tellingly, no observance seems planned for the second anniversary, at least according to the Band’s media site. Why not?

None of these questions has even been asked, let alone answered, by the Kamloops band. Yes, it was confirmed four days after the press release that the band was “engaging with the coroner,” but this has gone nowhere. Yes, there was also early talk about exhuming the graves, but this has never happened. As for the site being treated as a crime scene, the RCMP said it opened a file on the case. Still, there is no ongoing investigation, suggesting that no murders are believed to have occurred at the school despite decades of rumours suggesting otherwise.

The lack of progress on exhumation is said to reflect the assertion since indigenous burying grounds are sacred places, only indigenous people should be involved in reserve mortuary issues despite all funding for such efforts coming from Canada’s taxpayers.

But sacredness also applies to the cemeteries of other ethnic and racial groups along with the need to account for public spending, so this assertion smacks of special privilege.

Its lack of credibility is also challenged by the fact that pre-contact west coast burials involved placing the remains in garbage middens, earthen mounds, stone cairns, or above ground on platforms or in trees. Given the mobile nature of West Coast foraging groups, many of these locales were soon forgotten.

Only after accepting Christianity following close contact with the European missionaries did aboriginal peoples adopt all Western funerary practices save careful maintenance and regular visits to graveyards, as can be seen from the many neglected and unmarked band cemeteries across Canada, occasionally resulting in the desecration and destruction of old burials when new ones are attempted. Moreover, given that allegations of murder, even genocide, occurring at the Kamloops IRS have been bandied about for decades, it is passing strange why the band would resist a forensic examination of the alleged graves.

Conversely, if these were fresh burials based on firsthand witness accounts, is there any doubt that the band would have immediately demanded the RCMP carry out a thorough examination, the alleged sacredness of the area be damned?

Precisely this demand is now occurring in Winnipeg with indigenous family members, leaders, activists, and media loudly demanding for months that a detailed search of the four-acre Winnipeg Prairie Green private landfill where the bodies of Morgan Harris, 39, and Marcedes Myran, 26, two missing indigenous women, are suspected of having been recently buried. Both are presumed to be victims of the same attacker. The search demanded would take three years and could cost perhaps as much as $184 million. (The effort would also present substantial risks for potential searchers given the hazardous materials buried in that location.)

By way of contrast, why have Kamloops band officials and residents not demanded even a minimally invasive investigation technique like “core sampling” at the presumptive burial site to quickly, safely, respectfully, and conclusively determine the contents of a single inconclusive radar hit?

Could the answer be that Kamloops officials fear that these GPR-detected soil disturbances don’t represent the presence of any human remains?

Of all the unknowns and dubious excuses for them at Kamloops, perhaps the paramount one is hardly mentioned: the relationship between the unnamed children said to be buried in these graves and the named students claimed to be missing. These two issues have been conflated, deliberately or not, by the Truth and Reconciliation Commission (TRC) charged with documenting the history, operation, and legacy of the Indian Residential Schools and its successor, the National Centre for Truth and Reconciliation (NCTR).

The TRC opined early on that many indigenous children sent to residential schools never returned to their home communities. Some children ran away, and others died at the schools. The students who did not return are called the Missing Children. The Missing Children Project documented the deaths and burial places of children who died while attending the schools by placing their names in a Memorial Register. To date, 4,115 mainly named children who died while attending a residential school — but not necessarily at the school itself — have been identified. It is unclear whether the NCTR considers the unnamed children said to be buried in GPR-located graves part of this number. They should not, if only because they are undocumented and unidentified.

Elementary logic supports this assertion: how can the soil anomalies, the only sign of burials detected by GPR, be called “the remains of missing children” when there are no proven human remains. And unnamed and unknown children cannot be called missing when they are known to be dead, and dead people buried in graves are not missing but simply dead.

Logic also suggests that it is reasonable to hypothesize that Kamloops band officials are reluctant to dig up the abandoned apple orchard beside the long-shuttered school where these children are said to be buried because they fear no bodies — “missing” or not — will be found. The three excavations already undertaken — the Shubenacadie IRS, the Battleford Industrial School, and the Camsell Hospital site — have either produced negative results, confirmed that the bodies found were properly buried IRS students, or predated the IRS system.

Seen from the perspective of the Kamloops band, it might be far more prudent to keep this an enduring mystery rather than risk being exposed as supporting what some have called the great Canadian burial hoax.

To address the link between the putative gravesites and Memorial Register requires the transfer of attention from official mainstream-sanctioned unknowns to the growing body of unofficial but thoroughly documented evidence gathered since June 2021. None of this contrarian data, carefully collected, compiled, and published by impartial investigators with no financial or other stake in keeping the story of thousands of “missing children” alive supports the legacy media and political narratives.

Data for the dozens of IRSs with students listed as missing was painstakingly collected by intrepid researcher Nina Green. They prove that most of the 51 students missing from the Kamloops IRS were buried in named cemeteries on their home reserves. Accordingly, few could have been buried in some “secret cemetery” in a former apple orchard, leaving the identity and fate of the others a mystery.

Green communicated all these data months ago to the relevant parties: the media, provincial and federal politicians, indigenous leaders and activists, and academics focusing on aboriginal issues. Only a couple bothered to acknowledge receipt of this critical material.

So, who or what is buried in the apple orchard?

“Who” could be people who died before the school opened in 1890 since no missing children were listed for the following period. It is surely conceivable that some of these pre-1890 corpses may have been murder victims, but there is no authenticated case of a homicide at the IRS during its entire 88-year history. Not one.

As for the accusation that murdered children were buried in the apple orchard in the dead of night, elementary logic — as opposed to indigenous folktales — again says that this was inconceivable. The school is not in some remote part of the province; it has always employed band members; the apple orchard is located within eyesight just across the river from the city of Kamloops; and the school always saw a daily stream of visiting parents and dignitaries, tradespeople, school inspectors, and other parties. How could 215 children have been secretly buried with the whole of Kamloops and the entire Kamloops Band turning a blind eye?

“What” is undoubtedly the likely determiner. It suggests that the remains of dead animals, neatly-spaced apple tree stumps, and debris from various construction projects, including the laying of sewage tiles in the late 1930s in the exact place that newly-placed burial markers now appear, are what was revealed by the GPR probe.

There is other indirect evidence as well. No named indigenous relatives on the Kamloops reserve or elsewhere in Canada are frantically looking for a named but missing IRS child. This is because all students required signed applications to attend the IRS schools and were minutely followed in Quarterly Reports from entry to exit. Without such records, the schools could not receive operating funds from the Department of Indian Affairs.

Thousands more “missing children” could easily be found where their final resting place is bureaucratically buried, namely in carefully preserved school, church, and government records. This would only happen if the relevant parties —indigenous activists, band leaders, and family members — showed interest in them.

So far, these parties prefer to support fruitless GPR studies that have not turned up a single “missing” body, evidence they are pursuing a far different agenda, one rooted in the mantra “At this time we have more questions than answers.”

Guest columnist Hymie Rubenstein is editor of The REAL Indigenous Issues Newsletter and a retired professor of anthropology, University of Manitoba.

Kamloops: One of the Greatest “Hate” Hoaxes Ever?

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Kamloops: One of the Greatest “Hate” Hoaxes Ever?

Jared Taylor, American Renaissance, January 28, 2022

The whole world fell for it.


This video is available on BitChute, Brighteon, and Odysee.

We’re all used to phony hate crimes. The demand for white racism so exceeds the supply that hate hoaxes have to be ginned up to meet the need. Last year, the entire nation of Canada — and the whole world — fell for what must be one of the grandest hoaxes ever.

There is a young anthropology instructor at University of the Fraser Valley named Sarah Beaulieu who thinks her job is “to bring to light the stories of, and give voice to, the disenfranchised groups that have been overlooked in the historical record.”

On May 27 last year, she announced she had hit the jackpot.

She said she had used ground-penetrating radar to find evidence of a mass grave at a former boarding school for Canadian Indians run by Catholics. World media were thrilled. The very next day, the New York Times front page proclaimed: “ ‘Horrible History’: Mass Grave of Indigenous Children Reported in Canada.”

It said the remains of 215 children had been found on the grounds of what was known as the Kamloops Residential Indian School, run by the Order of Mary Immaculate from 1893 to 1969, and by the Canadian government for a few years after that.

The worldwide assumption was that vicious nuns had either killed these children or let them die and covered the whole thing up.

Prime Minister Justin Trudeau grieved over the “dark and shameful chapter” in Canadian history and ordered all national flags be flown at half-mast.

The flag over parliament in Ottawa stayed lowered for five months.

Mr. Trudeau demanded that the Pope come to Canada.

Naturally, Francis agreed.

That figure — so precise — of 215 dead children caught the imagination. The Vancouver Art Gallery laid out 215 pairs of children’s shoes as a memorial.

Similar collections appeared on the steps of churches and legislatures.

Canada Day was celebrated on July first, just one month after the discovery. The country was still in convulsions, so there was a movement to cancel Canada Day and “wear orange for our children” instead.

These people wanted to go one better and cancel Canada entirely.

Fashion magazine took a break from “style, beauty & grooming, and wellness” to explain that wearing orange “symbolizes solidarity with Indigenous communities who are currently grieving the loss of their children.”

Canada Day celebrations were scrubbed all over the country and the government website for the national holiday emphasized “the pain and shame of darker episodes of our history, the repercussions of which are still felt today.”

Instead of the usual festivities, some people paraded sentiments such as “No pride in genocide.”

The government went all out and proclaimed a brand-new national holiday.

Now and forever more, the nation will celebrate Canada’s National Day for Truth and Reconciliation. It will be “an opportunity to honor the lost children and Survivors (note the upper case) of residential schools.”

It’s another fun time to wear orange, just like these celebrants at a candle-light vigil in Calgary, mourning the lost 215.

Credit Image: © Artur Widak/NurPhoto via ZUMA Press

Even the Calgary police went spiritual, with little orange loops pinned to their uniforms.

Credit Image: © Artur Widak/NurPhoto via ZUMA Press

Other people celebrated differently. A mob defaced and tore down the statue of Queen Victoria in Winnipeg.

Elizabeth II bit the dirt, too.

Hamilton, Ontario, used to have a statue of Canada’s first prime minister, John MacDonald. Not anymore. [[0:06 – 0:34 ]]

Dozens of churches were burned and many more vandalized. [[0:08 – 0:13]] That was the more than century-old St. Jean Baptiste Parish church in Morinville, Alberta. This is what it used to look like on the inside.

After a news story on June 30 about another church arson, Harsha Walia, executive director of the British Columbia Civil Liberties Association, tweeted ‘Burn it all down.’

When she was criticized, a blue-check lawyer named Naomi Sayers who calls herself an Indigenous female elite tweeted: “I would help her burn it all down. And that would light our way forward.”

Mr. Trudeau said burning churches was “unacceptable and wrong,” but also that it was “understandable.”

Indians know how to milk the white man. Chief Rosanne Casimir of the Kamloops area Indians lectured Prime Minister Trudeau and called for “restitution. [[1:20 – 1:29  4:29 – 4:51]]

Jason Louie is chief of the Lower Kootenay Band. He says the discovery was an example of the “mass murder of Indigenous people . . . . this attempt at genocide.”

So, how bad was the genocide? With a little digging, you can find articles like “Rescued from the memory hole: Some First Nations people loved their residential schools.”

It quotes a Canadian Indian named Tomson Highway, a pianist and playwright that Macleans magazine calls “one of the 100 most important people in Canadian history.”

He was at one of those schools from ages six to 15 and rather awkwardly says, “All we hear is the negative stuff, nobody’s interested in the positive, the joy in that school. Nine of the happiest years of my life I spent it at that school.”

Cece Hodgson-McCauley was the first woman to become a chief among the 23 tribes in Canada’s Northwest Territories.

She called her years at the school the best of her life. “My family says the same thing, my sister swears by it. We were treated wonderfully.”

Uh, oh. The chief, who died in 2018 at age 95, said people lie about how bad things were so they can get money. She said older Indians who were actually students at the schools are afraid to talk about what they were really like.

They’re right to be afraid. Monsignor Owen Keenan of Mississauga, Ontario was forced to resign after he preached on the “good done in residential schools.”

The archdiocese apologized for “the pain” he caused. He crawled on his belly. The church was vandalized anyway. The official truth — never to be contradicted — is that the children were beaten, buggered, raped.

What do we know about the Kamloops school itself?

Yes, they had to speak English and, yes, they had religious instruction — just like white children. We know that Chief Louis, the head of the local Indians from 1855 until 1915, asked that the school be set up, and supported it until his death.

Here is a photo of the students and faculty in 1937.

I’m sorry I can’t find pictures, but the school had a girl’s group that performed European folk dances. It was so good it was invited to the Pacific National Exhibition in 1960.

In 1964, the Knights of Columbus raised money so the girls could perform at a series of festivals in Mexico. People at the Canadian embassy called them the “finest ambassadors ever to come from Canada.” All while being beaten, buggered, and raped, of course.

So, what about the bodies. It’s true that some of the students who attended the Kamloops school died. There are records of 51 deaths from 1915 to 1964, almost all from tuberculosis or influenza. Seventeen died in the hospital at Kamloops, and eight on their own reservations during vacation. Twenty-four are buried in their home reservation cemeteries and four at the Kamloops cemetery, where teachers and staff were also buried. That leaves 23 unaccounted for, but this doesn’t mean they weren’t buried or that they were piled into a mass grave. The school is in the middle of the reservation, and it is absurd to think that 215 children were dumped, and no one noticed.

In fact, they weren’t. Not one body has been found where Miss Beaulieu said they were. No one has dared to look. It now appears that the radar findings were of tree roots and other soil disturbances. The entire fraud is laid out in understated and devastating detail in The Dorchester Review, in an article called “In Kamloops, Not One Body Has Been Found.”

Chief Roseanne Casimir, who is asking Justin Trudeau for restitution, has been telling everyone that some of the children in the mass grave were three years old.

She is — let’s just say — mistaken.

Now, I don’t blame the Indians. They know a good thing when they see one. It’s the whites, from the pope to the prime minister, who are contemptible. Will the New York Times now run an article with the headline: “Good News: Canadians Not as Bad as We Thought”? No. I’m sure the editors would think this was bad news. It makes them happy to think white people were horrible. They love to think they’re immensely superior to every white person who ever lived, so the wickeder white people were, the better they feel. I bet they won’t even run a correction.

Will the Canadian government decommission its new holiday? Will the people who jumped like savages on that John MacDonald statue apologize? Of course not. White people are, officially, the world’s worst people. That’s established fact, and what’s a little lying here and there in a good cause?

No other people in the history of the world have ever gloried in hating itself. And any people that keeps this up won’t survive.