I’m excited to announce that The Cannabis Murders, my eleventh novel in the Maggie Keiller/Derek Sloan crime series, will be released early in February!
The riveting story unfolding in this book is set against a backdrop of rising public concern over the extent of covert Chinese interference in political and corporate affairs in Canada, and across North America.
The story itself is tied to the legal production and distribution of cannabis products, as a global producer with Chinese connections attempts to establish a manufacturing facility near the resort town of Port Huntington on Georgian Bay. In so doing, the company encounters community opposition, and runs up against Indigenous land-claims to the property in question, both of which throw up major stumbling-blocks to its plans.
To everyone’s dismay, repeated vandalism, threatened extortion, violence, and eventually murder soon follow. Maggie and Derek become caught up in events through her support of a young, Indigenous woman trapped in the turmoil that follows, and through his involvement as a negotiator for the First Nation land-claims. And both are drawn further into the mayhem because of their connection to the government’s pending inquiry into the secretive operations of Chinese interests in the area.
Resolute as always to protect their community, and themselves, Maggie and Derek work closely with police to bring the evil perpetrators to justice.
I know you will enjoy this story, and I’ll post notice here when the book becomes available. In the meantime, the ten earlier novels in this series, together with my eight anthologies of tales, can be found for a free preview or purchase at this safe link—https://www.lulu.com/spotlight/precept
Thanks to all of you who read my blog-posts. If you enjoy them, you are sure to love my books!
Indian Residential Schools: Acts of genocide, deceit, and control
Children’s graves a crime against humanity
Many Canadians don’t seem to care about lasting effects of Residential Schools
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Imagine, if you can, the idea of having someone show up at your front door one fine day, armed with a court order from the government that authorizes them to take away your children, ages six and seven, and send them 500 miles away to be raised and educated in a state- or church-run residential school.
Inconceivable! Couldn’t happen! I mean, we all have our rights as citizens of this fair land, and so do our children, right?
Nevertheless, try to imagine your horror if it did happen. Imagine seeing your children whisked away in a government vehicle, in the company of two stern, efficient-looking caseworkers, and you rendered powerless to stop it by the police in attendance.
Imagine your grief when you enter your children’s empty bedroom that first evening, only to see their favourite cuddly-toys lying on their beds, overlooked by the uncaring abductors in their rush to pack and go.
Unthinkable! This is Canada, after all.
Still, imagine the anger engulfing you as you try over and over again—always in vain—to find out why this happened.
Imagine your frustration as every phone call, every letter, every face-to-face meeting, every court appearance results in the same outcome. You are told time after time, endlessly, that your children have been removed to a ‘wonderful facility’ to ensure they receive the best education, the best care, the best upbringing—all designed to guarantee they will eventually fit into the culture and norms of the broader society in which we all live, unencumbered by the standards and values that you, as their parents, might otherwise have instilled in them.
Impossible! No one has the authority to take children away from their parents unless those parents are deemed unfit.
So then, imagine your shock when you learn that the authorities do consider you unfit to raise your own children. And why would that be? Well, maybe because you look different than they do, or you speak a different language, or you worship differently, or you are uneducated, perhaps impoverished, or you don’t live in a respectable neighbourhood—or any of a number of other specious reasons they offer up in support of their decision.
Imagine going to jail if, overcome by exasperation, you take matters into your own hands to recover your children—illegally, according to those same authorities.
Imagine the weariness that finally overtakes you as you try—always in vain—to fight the inevitable.
This is a silly exercise! I can’t imagine such a thing happening! This is Canada!
It’s true, this is Canada. But indulge me by persevering with the exercise a while longer. Try to imagine the soul-withering despair you would feel as day after day goes by, week after week, month after month, year after year, and you do not see your children. Perhaps, if you are lucky, you receive letters from them now and then—more frequently at first, printed in pencil in block capital letters—less often as time passes, in cursive writing, using pen and ink. And always in English.
Imagine writing letters in return. What would you say? How sorry you are that you let this happen to them? How hard you’ve been trying to get them back home? How much you miss them? How much you love them?
And then imagine what you would think when their letters stop. For how much longer would you continue to write to people you hardly know, perhaps grown into their late-teens by now? Would you write forever? With no response?
Couldn’t happen! The authorities would be obliged to keep me informed.
Really? So in that case, imagine the overwhelming grief and sense of loss that would sweep over you when you are informed—in an official, impersonal letter, typed in crisp black letters, on school letterhead paper—that your children have died. They have died!
Shallow graves…..deep scars
Even worse, imagine that they die and you are never informed! They die, and you never know about it. Your children! All you know is they were taken and you’ve never seen them since. Never is a long, long time.
And finally, perhaps worst of all, imagine that you do learn of their deaths—likely not until long afterwards—but you are never told where their remains have been deposited. Try to imagine the unspeakable horror of knowing that, not only have your children been taken from you, not only have they died, but their very existence has been expunged, as if they never even mattered.
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I spent a happy day this past weekend in the company of my daughters and their families, including my five grandchildren. And, although I am not usually prone to dark thoughts on such occasions, I tried to imagine what it would have been like if my sweet girls had been taken from me in infancy, what life might have been like if I had never seen them again.
I confess—it was nigh to impossible to imagine my family enduring such a horrendous, calamitous event. I mean, we have our rights as citizens, and so do our children, right? No one has the authority to take children away from their parents, right? I can’t imagine such a thing happening! This is Canada!
Except…except, such things did happen. As recently as thirty years ago, and going back almost 200 years. Right here in Canada.
It seems to me that what happens next—what our nation does about this—will go a long way to informing us all of what it means to be Canada.
Philosophy 101 posed an interesting question: If a tree falls in the forest, and no one is there to witness it, does it make a noise?
“Of course it does,” one person might answer. “Noise is governed by the laws of physics, regardless of human presence.”
“Not so fast,” another person might argue. “Sound waves from any source emit no noise on their own. It is only when they are received that those waves generate noise.”
Which, if either, is the correct answer? I’ve heard persuasive arguments mounted on both sides of the question, but I’ve always been struck by the impossibility of being able to prove either position. One cannot be simultaneously there and not-there when the tree falls in order to determine if it makes a noise.
And it probably doesn’t matter, anyway. The tree fell. Who cares?
Here’s another question: If a person is unaware that (s)he is doing wrong, does the action still constitute wrongful behaviour?
“Of course it does,” one person might say. “The concept of right and wrong is an absolute, and ignorance of the wrongfulness is no excuse.”
“Not so fast,” another person might argue. “The concept and definition of right vs. wrong are not universally-accepted. They are ethnocentric, based upon cultural and religious teachings, only some of which might overlap.”
Here once again, as with the first question, one might shrug off the relevance or importance of the answer. We already know bad things often happen to good people, so what difference does it make if they are the result of unknowing wrongdoing or merely random happenstance? The result is the same. Who cares?
Well, the answer to this second question, I believe, does matter, indeed.
I’ve been thinking a good deal about this since beginning work on a novel, my fifth, which has as its backdrop the national inquiry into missing and murdered Indigenous women and girls currently underway in Canada. Researching the subject leads, inescapably, to a list of similar situations—the forced sterilization of Indigenous women, and the forced relocation of Indigenous children and their enrollment in residential schools, to cite but two examples—both undertaken as official government policy well into the twentieth century.
Most Canadians now, I think, see these actions for what they are: atrocities. To those who don’t, I would simply ask, “What if they were to come for you, or your children, tomorrow? Because of your skin-colour, perhaps. Or your religious beliefs, your sexual orientation, or your political stance.”
Governments today, federally and provincially, are apologizing and attempting to make amends to the descendants of those who were victimized. Some Canadians, it is true, believe such efforts are unwise and unnecessary, given that it was not we who committed the deeds, but our predecessors.
It begs another question: Why should we be held accountable for the actions of people who died long before we were even born?
In answering this question, it’s instructive, I think, to try to determine if those actions were wilful or merely misguided.
Did those in authority in that earlier time think they would somehow improve the Anglo-Saxon bloodlines of our populace by sterilizing Indigenous women to prevent the birth of what some of them termed defectives?
Did our predecessors know—even as they did it—that they were wrong to uproot children from their families, to send them far away, to inflict the terrors of residential schools upon them?
Or, were they just trying to do the right thing, what the orthodoxy of those imperialistic times demanded, the assimilation of conquered, native peoples into the colonial mainstream?
“Of course they were right,” one person might claim. “They weren’t monsters! Many of them were clergy, nuns, teachers, all doing what they believed to be right.”
“Not so fast,” another person might say—especially a person of Indigenous descent. “They were rapacious invaders who took everything from our forebears—their land, their culture, their language, and their children. Would they have considered it right and just, had the tables been turned?”
I suspect the truth lies, to some extent, in both answers. Surely there were good and faithful people among the newcomers who believed they were doing God’s will, just as there were avaricious adventure-capitalists, determined to seize the riches of the new land for king and country (and their shareholders).
But the fact is, most Canadians today have come to a realization that those actions were wrong, regardless of motive. Even if the best among our predecessors were unaware they were acting wrongfully, their actions still constitute wrongful behaviour by today’s standards. And, they were knowingly carried out with government approval under the banner of Canada—under an authority that endures from generation to generation.
So, here is a fourth question: If hundreds of thousands of Indigenous people who lived in territory under the jurisdiction of Canada were severely mistreated by their government, and if no one alive today was there to witness it, does it matter, and should the government of today be held to account for those misdeeds?
The answer to this last question will not be found in Philosophy 101. But I choose to believe you and I, if we seek the truth, will find it.
Black Lives matter! So claims a vocal, concerned group of citizens here in the West, who believe their safety—indeed, their very lives—are at risk in the frightened, suspicious society we are quickly becoming.
All Lives matter! So comes the response from other groups of concerned folks who believe their traditional culture and way of life are under siege from racial and ethnic groups whose appearance and customs are often quite different.
So who is right? Are these two positions antithetical, as many would have us believe?
Perhaps, rather than making declarative statements, we should be asking more questions of each other. The question I ask is, whose lives matter? Anyone’s? As I survey the daily news reports of exploitation, forced migration, and ethnic slaughter, I truly wonder.
To whom does my life matter, for example? Do the nameless powers-that-be who head up multinational corporations, relentlessly extracting and harvesting the resources of our planet, really care about me? Even as a consumer, one among millions?
Do the presidents, premiers, and overlords of so many autonomous nation-states genuinely care about me? Even as a voter and citizen of a sovereign country, one among more millions?
Do fanatical extremists of whatever political or religious persuasion actually care if I live or die, so long as their own frenzied ends are met?
I think not. My life and death are of supreme indifference to all of them. I am too small to count.
Individual lives do matter, I believe, to one’s immediate spheres of influence—families, friends, neighbours, and the like. And, thankfully, to the number of altruistic people and organizations who dedicate their time and energy to relief efforts in areas of crisis around the globe.
Consider the indigenous peoples of every continent whose way of life was essentially exterminated by ruthless invaders in the name of empire, religion, and profiteering. Did their lives matter?
Consider the hundreds of thousands of refugees fleeing their homelands to avoid terrorist activities that have killed so many of their compatriots, a number many fear will overrun the safe-haven nations to which they flock. Do their lives matter?
Consider the millions who have died from famine, drought, and genocide in so many third-world regions, people whose plight was known but for whom so little could be done. Did their lives matter?
And then think about the population explosion that threatens to outpace the ability of the planet to sustain itself. According to a 2014 Living Planet Report from the World Wildlife Federation, the current global rate of consumption, if continued, will require 1.5 planet Earths to support us.
If everyone were to live like the British do, however, that number would rise to 2.5 earths; and if everyone lived like we North Americans, the number would jump to four! Untenable!
In such a global context, it seems unlikely to me that individual lives matter. Either mankind must dramatically slow its rate of reproduction, or (as unpalatable as this sounds) individuals must perish in order that the collective may survive. Hideous to contemplate, yet the human race continues to take each other’s lives, anyway—savagely, often indiscriminately, and remorselessly.
I saw a photo-shopped picture recently, a scuba diver swimming near a huge Great White shark. The caption read: This is the most feared killer on the planet, murdering millions of people a year. Beside it, a shark swims peacefully.
So I ask myself—in the overall scheme of things, on our current path—whose lives matter?
We need to answer that question together, not separately.
tallandtruetales 