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- September 02, 2024
Former residential schools worker criticizes far-left "denier" narrative
Episode Stats
Length
23 minutes
Words per Minute
157.23297
Word Count
3,764
Sentence Count
95
Hate Speech Sentences
5
Summary
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Transcript
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Hate speech classification is done with
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In 2021, news broke that children's bodies had been found in mass graves at the sites
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of former Indian residential schools across Canada. What followed was weeks of protest,
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months of mourning, and a string of violent assaults on Canadian history. And then 100
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churches in Canada were attacked, vandalized, or burned to the ground following those claims.
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But today, no bodies have actually been found in these supposed mass graves. In fact,
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the language has changed from mass graves to anomalies in the ground. But that has not stopped
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federal officials and activists from calling on the federal government to criminalize so-called
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residential school denialism, to make it a crime to state the truth. That being that no bodies have
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actually been found in mass graves at residential schools. And also to state that, in fact, there
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were some good things that came from the residential school system. These federal officials and activists
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want to make these statements a crime, criminalizing the truth and promoting a lie. Now, if that just
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isn't symbolic of the direction this country is headed in. Well, our next guest on The Faulkner Show knows
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quite a bit about residential schools. In fact, he lived in and worked for a residential school in
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the 60s. To these activists, he is a denier. Well, joining us now on The Faulkner Show is Rodney Clifton,
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professor emeritus at the University of Manitoba, author and senior fellow at the Frontier Center.
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And between 1967 and 1966, Rodney Clifton lived in and worked for an Indian residential school. Professor
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Clifton, thank you so much for joining us. You're welcome.
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In an article published in C2C Journal, you take aim at the recent efforts to criminalize so-called
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residential school denialism. The title of your essay on the C2C Journal is,
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They Would Call Me a Denier? Let me explain what I believe about residential schools in Canada.
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So to summarize for us, professor, what do you believe about residential schools?
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And why does that make you a denier in the eyes of some?
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That's a very interesting question. First of all, I believe that there were good and bad things that
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happened in residential school, and that the good has been outshadowed by the claims of bad. And
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people were getting money for saying bad things. And so we're getting a lot of people saying that
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they were victims of all kinds of abuse in the schools. Now, there's some abuse went on, obviously.
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And I think some people have been charged with that abuse. But not every child and not every school
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was full of people who abused other, abused the children.
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I'm surprised that the churches haven't stood up and defended their innocent missionaries that they
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send out to work in these places. And I'm trying to correct that, both for Aboriginal people as well
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as for other Canadians that are paying a tremendous amount of money for the compensation for supposedly
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murdering children in residential schools.
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I don't think there's any children that have been murdered and buried in schoolyards.
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And the reason for that, there are many reasons for that. But one of the main reasons for that
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is that Indian Affairs, in all its variations, asked for quarterly reports every year.
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And they listed the names of the children and how the children were doing in the residence
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as well as in the school. And they got paid on the basis of the number of children.
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So why would they murder children to get rid of them if, in fact, they're getting a payment
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for each of the child that's being there? And if a child has to go to a hospital or go to sanitarium
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or something like that, then the payment was decreased on these records. That's only one
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of the reasons. But there's many other reasons as well. Many people were coming and going out of the
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schools, including parents, including medical doctors, including optometrists, including dentists
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that come in and help fix children's teeth. And they would have obviously reported that children
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were being mistreated if they saw that kind of evidence. So we haven't got any records of this.
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Now, I'm not saying that no children were abused or murdered in the school. I'm just saying
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that the records don't support the claim.
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And, you know, this push to criminalize what is being described as residential school
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denialism seems extremely dangerous, at least in my eyes, and I think to many Canadians,
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especially given what we have seen recently over the past few years and the claims that have since
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been debunked about the residential school system. But in more detail, what exactly constitutes
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residential school denialism? Is it simply denying that residential schools existed? Or is it,
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for example, saying that, as you just said, there are some good things that happened at these schools?
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I think it's both of those things. And they're lumping them together the other side and saying
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that if you if you say that there's some good things that went on in these schools, that you're in fact
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denying that the schools actually existed, which is an extension that is unwarranted.
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You've worked in these residential schools. So I think you, unlike most people who talk about this issue
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today, actually have an experience that that that is required to really address this, what are some
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of the good things that did happen in these schools? Because that side, of course, never really gets
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told in the media.
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Yeah, my wife went to residential school, old son on the Blackfoot Reserve, where she grew up
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for 10 years. And when we were young, she used to call people would ask her if she went to
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residential school. And she said, No, she went to a private Anglican school. And so many of the teachers
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that she had were lifelong friends of hers and thought of her and all the other young people that
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were in the schools as being their children in the same sort of way that teachers in other schools
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thought about their the children that they were teaching, that that they were that they were
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part of their extended family and they were treated as such. And I've heard many stories from both my
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wife as well as from her parents about the positive things that went on in these schools and the jokes
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that were being played between the supervisors and the and and the students. And the same thing happened
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when I worked in Stringer Hall, which is in Inuvik, the Anglican residents there for a year, I looked
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after 85 kids, 22 hours a day, six days a week. Now, during some of that time, the kids were in school,
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of course, but if they were sick, they would be often be in the residence unless they were so sick that
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they were in the infirmary or sent to the hospital. So I got to know kids very well. I was 21 years
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of age. I was interested in these children and we had very positive relationships. Now, of course,
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we tried to get them to speak English, but in Inuvik, there were two young women that helped
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supervise the junior boys and the junior girls, and they spoke Inuktituk to those children all the time.
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When they when the children were coming down the hall and speaking Inuktituk, the little kids, I would
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wave my finger at them and they would put their hands over their mouth and turn around and go the
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other way speaking Inuktituk and then look back. It was kind of a cat and mouse game in which we wanted
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them to speak English. But if they had to speak to somebody, they would they would speak Inuktituk
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and they would be able to communicate with each other. Pretty soon they learned English and could
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speak in English. But at the very beginning, when the six year olds come in, they only spoke Inuktituk,
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the kids from the high Arctic. The Indian kids from along the the river, Mackenzie River,
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spoke English when they came in, but the Inuit children didn't. Well, it seems that if these calls
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to criminalize residential school denialism are realized, what you have just said, and maybe this
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show itself would be criminal as it is engaging in an act of residential school denialism. How real of a
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possibility is this? Is this is this really something that can happen in Canada that just saying what
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you've just said could be a crime? I didn't think so until I've seen what happened with the truckers
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convoy and what happened in Canada with the COVID pandemic and the way that medical doctors were treated,
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the way that common citizens were treated. I'm starting to believe that, yes, it is possible
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that people who deny something, even if it happens to be a lie, as we found out with the COVID,
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could be could be criminized.
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So even just saying, for example, that there have been no human remains excavated out of the out of
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the from the grounds of former residential school sites, like we were like were claimed in 2021,
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even just saying that would be a crime under the under the push to, you know, make denialism
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a criminal? Yes, it seems that's that's the truth. We haven't seen any remains that we've we've given
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the Kamloops brand $7.9 million to excavate. And we haven't seen any evidence of that. We haven't even
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got the report of the of the anthropologists that did the ground penetrating radar on that. And I've seen
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results of ground penetrating radar. It's not looking at it's not like looking at an x-ray of a person where
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you can determine bones and things like that. All you see is squiggle squiggly lines. So you don't see
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graves. And they're claiming that these are that these are graves. Now they switch back and forth.
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Sometimes she said they are graves. And other times she said that they're just anomalies. And she's back
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to saying that they're graves again. So until we actually see the evidence, they're trying to stop
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any kind of debate going on on this issue. The Aboriginal people are not the only ones,
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but the journalists are, as you know, and and academics are doing the same sort of thing,
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trying to shut down any sort of discussion of this issue. So so we're entering a territory in which
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saying the true saying the truth could be a crime and pushing a falsehood would be protected. What does this
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mean for the history and the in academia and studying history if there are strict guidelines on what can
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be said and what can't be said, especially when the truth can't even be said? You're a professor.
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What does this mean for the study of history? It means that there should be certain political
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overtones in history that have to be abided by and people can't engage in contrary arguments in which
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they question that. So if politicians and and reporters don't tell us the truth, how are Canadians
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supposed to make valid decisions in elections and understanding of what should be taught in schools
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and in universities and colleges and that sort of thing if we've got a stranglehold on the positions
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that can be offered? It's very similar to what Dietrich Bonhoeffer experienced in in in in Germany
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when you know it was it was proclaimed that people of Jewish extraction were were enemies of the state
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right and should be eliminated. Of course nobody's saying that people should be eliminated now but
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they're talking about putting people in jail. Right and what does this what does this mean for
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Indigenous Canadians? I can't imagine that pushing something like this with the with the specific
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parameters around residential school denialism not just denialism but specifically denialism on this
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subject. I can't imagine that this is positive for Indigenous Canadians. What do you make of this?
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Oh absolutely not I think they need to have experience the truth as well as everybody else and I think
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there's a quite a few people probably that are living on the reserves who have questions in their own
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minds and they know what went on in the schools but they're afraid to speak up because they will be
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treated even worse than people that are living off the reserves are treated. So I think we're trying to
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help all of Canada rather than uh just the non-Indigenous population and I think in the whole thing yeah
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sorry go ahead well I was just going to say that if this doesn't help Indigenous Canadians
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then why do you think this is being pushed in the first place? Um I think that's a very good question
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I'm not exactly sure but I think that because there's a lot of money tied up in this and making these kinds of
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claims can result in a lot of uh money flowing from non-Aboriginal Canadians through the government
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uh to uh to reserves so uh the federal government has set aside 320 million dollars for excavations
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and increasingly more people more more brands are applying for this kind of money and they make the
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claim that they're sure that there are bodies of children in the in the ground but so far we haven't had any
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excavations that have discovered anything we've all the escape excavations that have been done at
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capsule hospital at Pine Creek have discovered that there were rocks and tree roots and other things
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that were buried in the ground that they had seen through the through the uh through the ground
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penetrating radar. You would think that not being able to discover human remains at the grounds of
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former residential schools would be a good result would be a good thing for Canadians to say well
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thankfully we haven't discovered a mass grave but do you feel like that for some do you feel that for
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some of these activists who have been pushing this narrative that actually not finding any graves at all was
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a defeat to them and that they're disappointed in not being able to find hundreds of dead bodies?
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I think that's absolutely true and if you listen to some of the interviews that some of the chiefs have
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had after uh the ground penetrating uh radar uh and and excavations were uh conducted uh they their tone
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of their voice seems that they were disappointed that they never found and I was elated because I don't
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think I don't think there's children buried and I don't think that Canadians should believe in something that may
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strongly not be possible not be true.
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Do you think that some of this and and some of the things that we saw during 2021 I'm thinking in
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particular of the federal government's decision to lower Canadian flags across the world for six months
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um and to topple down our statues to uh to attack historical figures who frankly had nothing to do with the
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residential school system do you think that a lot of this has to do with a deep-seated hatred for Canada itself?
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It certainly seems that to me and I think that we can't manage a country if we've got a substantial
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number of people who actually uh do not appreciate the good things that have happened in Canada even the
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good things that have happened to Aboriginal people who use cell phones and use uh internet and use
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all kinds of modern technology uh in the same sort of way that that the rest of us when the government
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gets tied into uh these kinds of conspiracies then I think there's a real problem with our country and I
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wish the conservatives uh the people's party and the other parties would would stand up and and and
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would not have voted uh that that that residential schools was it was a genocide as as yeah was said
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in parliament a few months ago. And and why do you why do you think it is that we have political leaders
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who are not actually willing to fight this topic stand and fight for the truth it's not about
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one side or the other it's not about picking one ethnic group of Canadians to support it's about
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the truth versus uh versus versus falsehoods why do you think it is that we don't have a loud
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conservative opposition standing up and defending the truth on this issue? That is a very good question
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and it seems to me that when politicians do not uh fight for the truth that we're in the process of
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losing our country we're losing our freedom we're losing our freedom of speech we're losing uh the
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sense of what uh true journalism is as as you're engaging in now and uh it it simply becomes a clash
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of ideologies I believe this and you believe that and these things clash and I'm right and you're wrong
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and no matter and there's no evidence no evidence is required how can you run a university on the basis of
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you know saying that the earth is flat or all kinds of things without uh people actually saying okay
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demonstrate to me uh why that claim is true here all we're asking is for demonstration of the truth
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of that claim now on the positive side I think increasingly we've got a group of about 20 people
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that are working on this issue and increasingly it seems to me that um more people are actually uh
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scratching their head and beginning to ask questions uh the sales of um of the book um
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grave error that Tom Flanagan and and Chris Champion uh through the support of uh True North
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published is uh evidence I think that increasingly Canadians are becoming uh concerned about this issue
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and want to know what the other side of the argument is I think that's a good thing but I wish we could
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persuade some of the politicians to at least scratch their head and to get off the bandwagon uh that
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is going in in probably the wrong direction we're not exactly sure that it's the wrong direction but we
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need to debate it in order to figure out what is in fact true you know there are issues facing every type
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of group in this country just as there are issues facing indigenous Canadians I don't believe that
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residential school denialism is one of those issues and what would be a better source of time and effort
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from the government uh in order to try to address indigenous issues than pursuing criminalizing speech
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regarding residential schools what are some of the issues that are facing indigenous Canadians that the
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government should prioritize well I think uh uh doing a really good assessment of uh the economic
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prospects and uh and the behavior of Aboriginal people and helping them uh get out of in many cases uh
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really desperate uh situations on really very small reserves with very a few jobs and very uh little
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opportunities and getting uh children increasingly more children are going to school but getting uh children
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through into school and through school without using affirmative action that uh stigmatizes that can
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stigmatize uh those children I think that would be a much more profitable way and I wish the chiefs and
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and and uh newspaper reporters and and the government would certainly uh turn their attention to that kind of
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an issue when you go downtown in Winnipeg and you see you know Aboriginal people on the street corner and
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children um that are not going to school they're not you know doing the things that they should be doing
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but taking drugs and things like that it's it's very depressing and and that should be that should be
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fixed rather than you know going after people who question residential school but there's a whole industry now
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with I'll cut 320 million dollars tied up that that can be accessed by making these kinds of claims and
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saying that that there are children buried outside of various residential school properties in in our
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country and you know to think about that that the the think that there are 300 million there's 300
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million dollars of taxpayer money going to this when it could be going to people who genuinely need
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the help and the assistance on an actual day-to-day basis is is actually quite disgusting uh uh professor I
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know you are working on a book right now about residential schools can you tell our audience a
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little more about that and uh where they can pre-order that book yeah the the book is called uh from
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truth comes reconciliation an assessment and uh the first edition was published by frontier second and
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the second edition is going to be published uh by um uh summer oh my gosh summerland house press
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and um it can be or ordered uh through contacting uh the frontier center uh for public policy uh at uh in
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winnipeg uh fcpp.org so people can get it there and also grave errors the one that uh uh true north was
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involved in with uh dorchester review true north is our uh that book has been unbelievably positive so
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what we do in in our book is we summarize at the very beginning the history uh coming up to the truth
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and reconciliation commission and then we do a nice summary of uh what the results were and then we got
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uh a section on uh critics uh criticisms of the of the report and then we got personal reflections in
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which by my reflection and some other people uh reflections of being working in in these schools
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uh are reported and then we've got a conclusion on what we suggest should be done in the future instead
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of uh digging this pit and and hoping uh more people fall into it absolutely well professor that
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is all the time we have for today if you enjoyed that interview and want to read more about this
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subject you can find a professor clifton's essay in c2c journal a link to the article you can also find in
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in the description of this video professor clifton thank you so much for joining us thank you
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