Frontier Centre for Public Policy
Money Under False Pretences?

From LifeSiteNews
When is a hoax, not a hoax? They knew the study revealed ‘anomalies,’ not bodies.
A recent article appeared in the Western Standard admonishing conservatives for using the term “hoax” when referring to the Kamloops claim — namely the MAY 27, 2021 claim — that the remains of 215 former students had been discovered on the grounds of the local residential school.
The author of the article noted that many former residential school students might be offended by the use of the term. I agree with him that innocent people should not be unnecessarily hurt by writers trying to make a point. Everyone agrees that many people were hurt by their residential school experiences. That is no hoax.
However, what the author might not be aware of is the fact that what was claimed at Kamloops was patently false. It was a clear example of misinformation. That May 27, 2021 announcement claimed that the “remains of 215 former students” had been found.
This was false. No such “remains”, “bodies”, “graves”, or “mass graves” had been found.
And none have been found since that claim was first made. Only soil “anomalies”, were detected. “Anomalies” are basically radar signals that could be from rocks, tree roots, or other old excavations that have nothing to do with graves.
Thus, the people who made the claim that the “remains of 215 children had been found” were making a claim they knew was false. Although they have refused to release the ground penetrating radar report made by Sarah Beaulieu, we know with absolute certainty that Beaulieu reported finding only anomalies and not “remains”because Beaulieu said so.
She also said that only excavation would show what those anomalies were. And the people making the claim have refused to do any excavation.
“Anomalies” and “human remains” are two entirely different things. There is no excuse for Kamloops Chief Roseanne Casimir and her colleagues announcing that human remains had been found, when only anomalies, that could be from many different sources, had been detected.
On the basis of this false claim the claimants obtained $8 million from the federal government. That money may or may not have been spent — we don’t know because they won’t tell us.
That false Kamloops claim, and the $320,000,000 the Trudeau government was foolish enough to promise, then inspired copycat claims from other poor indigenous communities. Instead of focusing on their many very real problems, those communities are now engaged in a pointless exercise searching through old cemeteries for evidence of imagined secret burials. That original Kamloops claim has done a lot of harm.
So, the use of the term “hoax” might be offensive to some, but what should we call an application for $8 million from the federal government based on information that the applicants knew to be false? Perhaps there is a more polite term to describe deliberately obtaining money by false pretences.
Maybe “a patently false claim?”
Either term is probably accurate. Just to be clear — the people making this claim knew they had not discovered “remains.”
Despite that, they repeated their misinformation far and wide. And it took three years for those same leaders to formally admit that only “anomalies” — and no remains — were found.
While it is entirely possible that many, or even most, of the people in that Kamloops community believed, and still mistakenly believe, that the remains of 215 children had been found, the point is that the leaders who made that claim knew with absolute certainty when making the claim that only “anomalies” and no remains, bodies, or graves, were found. They used that false information to fool government officials into giving them $8 million in tax dollars.
Whether that is a “hoax” or a “patently false claim” I don’t know. But it is certainly one or the other.
Readers wanting to take a deep dive into the false Kamloops claim and its ramifications might want to read “Grave Error — How the Media Misled us” edited by Tom Flanagan and Chris Champion. Disclosure: I am a contributor to the book.)
So, if the point of the author is to stress the need to avoid unnecessarily offending innocent people who had a rough time at residential school, I completely agree with him.
However, if the suggestion is that the people who are responsible for making a false claim — a claim has cost this country billions of dollars, a humiliating downgrading of our international reputation, and internal division for decades to come, I do not.
The people responsible for creating this national and international mess should be held to account. We shouldn’t care a whit if they are offended by any particular term we use to describe their dishonest behaviour.
Those people responsible for keeping the “hoax”, or “patently false claim” alive are both indigenous and non-indigenous. They include not only the senior indigenous leadership, but senior non-indigenous leaders, like Justin Trudeau and Marc Miller. They include incompetent journalists . They also include a spineless RCMP leadership that has failed completely in its responsibility to investigate and report to the Canadian public.
As for those people the author refers to who are suffering from their residential school experiences, surely it can’t be helpful for their leaders to promote baseless stories about murderous priests secretly burying 215 indigenous children? Surely such wild stories — stories that have no credible evidence to support them — can only inflame their feelings of victimhood, fomenting church-burning rage among the less sophisticated. indigenous people? They deserve better than that from their leaders.
All Canadians deserve better from our elected leaders.
If the people responsible for obtaining $8 million from taxpayers on the basis of this false claim find themselves in a courtroom it will be up to the presiding judge to choose the appropriate terms to describe their behaviour. The court might use the term “hoax”, “a patently false claim” or perhaps a different term entirely. The important thing is that the opportunists who made these false claims be held accountable for their behaviour.
But those responsible for perpetuating the false Kamloops claim — whatever it is called — should not wait for a court date. They should immediately apologize to all Canadians, but particularly to their own community members whom they misled.
They should also apologize to the people they have falsely accused of horrible crimes — namely the many priests, nuns and teachers, indigenous and non-indigenous, who worked at residential schools, and did their best to provide educations to the indigenous children who needed them.
And a defence lawyer would also probably advise them to begin to work on a restitution plan that would repay the $8,000,000 of taxpayer dollars that they obtained under false pretences.
Brian Giesbrecht, retired judge, is a Senior Fellow at the Frontier Centre for Public Policy
Frontier Centre for Public Policy
New Book Warns The Decline In Marriage Comes At A High Cost

From the Frontier Centre for Public Policy
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.
Carbon Tax
Canada’s Carbon Tax Is A Disaster For Our Economy And Oil Industry

From the Frontier Centre for Public Policy
By Lee Harding
Lee Harding exposes the truth behind Canada’s sky-high carbon tax—one that’s hurting our oil industry and driving businesses away. With foreign oil paying next to nothing, Harding argues this policy is putting Canada at a major economic disadvantage. It’s time to rethink this costly approach.
Our sky-high carbon tax places Canadian businesses at a huge disadvantage and is pushing investment overseas
No carbon tax will ever satisfy global-warming advocates, but by most measures, Canada’s carbon tax is already too high.
This unfortunate reality was brought to light by Resource Works, a B.C.-based non-profit research and advocacy organization. In March, one of their papers outlined the disproportionate and damaging effects of Canada’s carbon taxes.
The study found that the average carbon tax among the top 20 oil-exporting nations, excluding Canada, was $0.70 per tonne of carbon emissions in fiscal 2023. With Canada included, that average jumps to $6.77 per tonne.
At least Canada demands the same standards for foreign producers as it does for domestic ones, right? Wrong.
Most of Canada’s oil imports come from the U.S., Saudi Arabia, and Nigeria, none of which impose a carbon tax. Only 2.8 per cent of Canada’s oil imports come from the modestly carbon-taxing countries of the U.K. and Colombia.
Canada’s federal consumer carbon tax was $80 per tonne, set to reach $170 by 2030, until Prime Minister Mark Carney reduced it to zero on March 14. However, parallel carbon taxes on industry remain in place and continue to rise.
Resource Works estimates Canada’s effective carbon tax at $58.94 per tonne for fiscal 2023, while foreign oil entering Canada had an effective tax of just $0.30 per tonne.
“This results in a 196-fold disparity, effectively functioning as a domestic tariff against Canadian oil production,” the research memo notes. Forget Donald Trump—Ottawa undermines our country more effectively than anyone else.
Canada is responsible for 1.5 per cent of global CO2 emissions, but the study estimates that Canada paid one-third of all carbon taxes in 2023. Mexico, with nearly the same emissions, paid just $3 billion in carbon taxes for 2023-24, far less than Canada’s $44 billion.
Resource Works also calculated that Canada alone raised the global per-tonne carbon tax average from $1.63 to $2.44. To be Canadian is to be heavily taxed.
Historically, the Canadian dollar and oil and gas investment in Canada tracked the global price of oil, but not anymore. A disconnect began in 2016 when the Trudeau government cancelled the Northern Gateway pipeline and banned tanker traffic on B.C.’s north coast.
The carbon tax was introduced in 2019 at $15 per tonne, a rate that increased annually until this year. The study argues this “economic burden,” not shared by the rest of the world, has placed Canada at “a competitive disadvantage by accelerating capital flight and reinforcing economic headwinds.”
This “erosion of energy-sector investment” has broader economic consequences, including trade balance pressures and increased exchange rate volatility.
According to NASA, Canadian forest fires released 640 million metric tonnes of carbon in 2023, four times the amount from fossil fuel emissions. We should focus on fighting fires, not penalizing our fossil fuel industry.
Carney praised Canada’s carbon tax approach in his 2021 book Value(s), raising questions about how long his reprieve will last. He has suggested raising carbon taxes on industry, which would worsen Canada’s competitive disadvantage.
In contrast, Conservative leader Pierre Poilievre argued that extracting and exporting Canadian oil and gas could displace higher-carbon-emitting energy sources elsewhere, helping to reduce global emissions.
This approach makes more sense than imposing disproportionately high tax burdens on Canadians. Taxes won’t save the world.
Lee Harding is a research fellow for the Frontier Centre for Public Policy.
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