Jim McMurtry, a seasoned Canadian high school history teacher with nearly 40 years of experience, found himself at the center of a storm in May 2021 when he dared to question the explosive narrative surrounding the Kamloops Indian Residential School. Following the Tk’emlúps te Secwépemc First Nation’s announcement of 215 “unmarked graves” detected by ground-penetrating radar, the nation erupted in grief and outrage, fueled by claims of mass murder and secret burials. While substituting for a Calculus 12 class at a school in Abbotsford, British Columbia, McMurtry responded to a student’s assertion that priests had tortured and murdered Indigenous children by stating that most deaths at residential schools were due to diseases like tuberculosis—not deliberate killings. Within an hour, he was escorted out of the building by administrators, accused of “extremely serious professional misconduct” for contradicting the district’s message of reconciliation.

McMurtry’s statement wasn’t a wild guess; it aligned with findings from the Truth and Reconciliation Commission (TRC), which spent years documenting that tuberculosis and other illnesses were the leading causes of death among residential school students. Yet, the Abbotsford School District didn’t care about historical accuracy—they wanted a compliant narrative. Suspended indefinitely, McMurtry faced a barrage of allegations, including claims he’d made insensitive remarks, though the only evidence was a vague, handwritten note from a principal relaying a student’s complaint via a counselor. No bodies had been exhumed at Kamloops, no forensic proof of murder emerged, but the district clung to the emotional weight of the story, prioritizing optics over facts. McMurtry, with a master’s in educational history and a Ph.D. in philosophy of education specializing in Indigenous history, was suddenly the villain for refusing to parrot unverified claims.

The injustice deepened as the school board’s disciplinary process unfolded. After a year of suspension, McMurtry spoke out publicly, refusing to be “muzzled” and criticizing the district’s handling of his case. This defiance sealed his fate. On February 21, 2023, the Abbotsford School District fired him, citing his unwillingness to follow orders and his insistence on free speech as reasons he could no longer be employed. The board’s report framed his historical corrections as undermining their “truth and reconciliation work,” as if truth itself was negotiable. Meanwhile, the lack of transparency—denying him a proper hearing for over three years and relying on hearsay—exposed a system more interested in protecting its image than fostering honest discourse.

The fallout didn’t stop with his termination. McMurtry’s teaching regulator, the British Columbia Teacher Regulation Branch (TRB), piled on, pressuring him to retire and threatening to cancel his teaching certificate unless he admitted to misconduct for not labeling residential school deaths as part of a “government strategy of cultural genocide.” His refusal to bend to ideological demands turned him into a pariah, despite his impeccable record, two teaching awards, and stints as a college lecturer and junior college principal. The TRC’s own data supported his classroom comments, yet the establishment doubled down, with figures like NDP MP Leah Gazan pushing for laws to criminalize “denialism” of such narratives—laws that could’ve targeted McMurtry directly. His career was sacrificed not for falsehoods, but for challenging a politically charged myth with inconvenient facts.

This saga reveals a chilling injustice: a teacher punished not for lying, but for teaching. McMurtry’s case underscores a broader cultural shift in Canada, where questioning sacred narratives—however dubious—can end a livelihood. The Kamloops story, still unproven years later with no excavated remains, became a cudgel to silence dissent, leaving McMurtry jobless and vilified. Supported by writers like Conrad Black and Barbara Kay, he’s since found solidarity among those who see his firing as an attack on free thought. Yet, the damage is done—a decorated educator, armed with expertise and evidence, was cast aside by a system that valued conformity over truth, proving that in today’s Canada, history isn’t a subject to explore, but a script to obey.

Oh, gather ’round, folks, for the grand tale of the Canadian Kamloops Grave Hoax—a story so gripping it turned the nation into a collective mourning parade faster than you can say “ground-penetrating radar.” Back in May 2021, the Tk’emlúps te Secwépemc First Nation dropped a bombshell: 215 little skeletons supposedly tucked away in an apple orchard near the old Kamloops Indian Residential School, detected by some high-tech wizardry. Cue the nationwide meltdown—flags drooped to half-mast, churches got torched, and the media spun a yarn of mass graves and murdered kids that had everyone clutching their pearls and reaching for the teddy bears. It was a tragedy so perfectly cinematic, it could’ve been scripted by Hollywood, if Hollywood cared about Canadian history.

But wait, plot twist! Turns out, this blockbuster had a few holes—like, say, the complete absence of actual bodies, graves, or, you know, evidence. Academics and skeptics started poking around, pointing out that the radar “anomalies” might just be old septic trenches or tree roots, not a secret kiddie cemetery. No excavations, no forensic digs, just a lot of hot air and $8 million in government cash handed over to the band with no receipts required. The narrative shifted from “mass genocide” to “oops, maybe we got carried away,” but not before the Pope schlepped over for an apology tour and the UN got all huffy about human rights. It’s almost like everyone forgot to check the facts before lighting the match—classic Canada, eh?

So here we are, years later, with the Kamloops saga looking less like a dark chapter and more like a masterclass in collective gullibility. The media’s still patting itself on the back for “raising awareness,” while the Tk’emlúps folks quietly admit those 215 “remains” are now just “anomalies”—no bones, no proof, just vibes. Meanwhile, the nation’s been left with a hangover of shame, a pile of burned churches, and a shiny new holiday to remind us all to feel bad about something that might not have even happened. Moral of the story? Next time someone yells “mass grave,” maybe wait for a shovel to hit dirt before rewriting history—unless, of course, you’re into fiction, in which case, this was a bestseller.

 

Well, here we have 3 movie posters as they were displayed in mainland China. What do you see missing?

Are the anti-racism activists losing their minds about this?  Can the vaunted arbiters of social justice be bothered with actual racism?

 

Naaaah.  The REAL work is to keep looking for the systemically racism Unicorn that permeates EVERY facet of western society and must be rooted out – but only the experts can see it and you’ll have to hire them to get these dire systemic Unicorns out of your organization…

Should we actively oppose racism and racists sentiments, absolutely.  Do we need a class of self appointed experts to root out the systemic racism that only they have the insight to see and root out? – Probably not.

 

 

In reference to an interesting coincidence, that through civil rights activism and a incremental changes to our society overt and institutionalized racism is largely over. But with most of racism in society gone, what then (thanks grok)  – When cults face falsification of their beliefs, they often employ several strategies to retreat from reality:

Denial and Reinterpretation:

Denial: Cults might outright deny any evidence that contradicts their beliefs, claiming it to be false, misleading, or part of a conspiracy against them.
Reinterpretation: They might reinterpret the evidence in a way that fits their narrative. For example, if a prophecy doesn’t come true, they might claim it was a “spiritual” fulfillment or that the prophecy was misinterpreted by outsiders.

Isolation: Cults often increase their isolation from the outside world. This can involve moving to remote locations, restricting access to external information (like news or internet), or discouraging interactions with non-members. Isolation helps prevent members from being exposed to contradicting information or viewpoints

.
Shifting Blame or Goalposts:

Shifting Blame: If something goes wrong, rather than questioning the belief system, the leadership might blame members for not being faithful enough or external forces for interference.

Moving the Goalposts: They might change their doctrines or predictions subtly or significantly to account for the falsification without admitting error. This can mean setting new dates for prophecies or redefining what the prophecy meant.

Cognitive Dissonance Management:
When faced with evidence against their beliefs, members might experience cognitive dissonance. Cult leaders often provide explanations or new interpretations to reduce this discomfort, reinforcing loyalty and belief.

Increased Control and Manipulation:
There might be an increase in psychological manipulation techniques, like love bombing, where members are showered with affection to quell doubts, or fear tactics where leaving the group is associated with dire consequences.

Creation of Parallel Realities:
Cults might develop their own news sources, vocabulary, or interpretations of events to create a reality that aligns with their beliefs. This parallel reality can make external critique seem irrelevant or part of an antagonistic narrative.

Rituals and Practices:
Increasing the frequency or intensity of rituals can reinforce group identity and belief. These practices can act as a distraction from reality or as a mechanism to reaffirm faith in the face of contradictory evidence.

Charismatic Leadership:
The leader might become more central, perhaps through claiming new revelations or visions that explain away the falsification. This can also involve the leader becoming more authoritarian, ensuring that followers remain under tight control.

By using these methods, cults not only protect their belief systems from external critique but also maintain internal cohesion and loyalty among members, even when faced with undeniable evidence against their doctrines.

This is a lovely movement. The melisma in the piece, for once, is reasonable thing. The movement is very singable. Only one problem for me, I’m a tenor, not a soprano. :/

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