On October 12, 1998, an Indian Affairs study reported in The Globe and Mail revealed that, if grouped as a nation, aboriginal people on reservations in Canada had a standard of living sixty third in the world, below that of Mexico and Thailand. Off reserve natives ranked thirty fifth. (Figure 106) (78)
Similarly, contrary to popular belief, tuberculosis has never been eradicated in Canada. As of 1985, TB rates among Indians was over forty times greater than in non-Indians, afflicting between 29.4% and 44.5% of aboriginals, or an average of more than one third of them. (Figure 107)
According to Carol Martin of Vancouver's Downtown Native Women's Center, “You're fifty times more likely than a white person to die from poverty or disease if you're an Indian in Canada, and over two hundred times more likely to be in prison. Nearly half of the inmates in Canada are Indians, and we're just two percent of the population. Hundreds of our women have gone missing and their disappearance is being covered up by the police. And they say genocide is a thing of the past!” (79)
This level of suffering among aboriginals is in truth on the rise. And this isn't simply because of a genocidal legacy; Indians are being deliberately kept dependent and powerless, and thereby even more open to destruction, by government policies and Canadian law.
In the words of Raphael Lemkin, the original author of the U.N. Genocide Convention,
“The targeted group must be rendered and then maintained politically stateless and powerless as part of its long term destruction”.
The Indian Act of Canada, which is still in effect, has traditionally been the primary means to ensure aboriginal statelessness.
Under that Act, all reserve Indians are legal “wards of the state in perpetuity”, meaning forever, at least as long as “Crown” authority endures. As “wards” Indians have no legal identity or self- governance, and are in the same category as a child or mentally incompetent individual. Reserve Indians cannot even refuse medical treatment or elect their own autonomous band council, since the
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latter can be dismissed at any time by the federal Indian Affairs minister.
In addition, reservation children can be seized at will, whether on or off reserve, without any legal recourse: a fact that accounts for the startling fact that more aboriginal children are in white foster homes today than were ever in residential schools, with the same destructive consequence on their health and cultural identity. (80)
If Canada really was trying to put away its genocidal past and “never repeat the mistake of residential schools” (to quote the flaccid words of Prime Minister Stephen Harper in his official “apology” of 2008), then why is it structurally and legally maintaining Indians in genocidal conditions today? The truth is that the actions of state and church in Canada are today exactly as they were a century ago when it comes to Indians: deceptive, self-serving, and murderous.
H. Causing Bodily and Mental Harm
“They were always getting us to fight each other and rat each other out. The older boys all wanted to be like the whites and carry their own leather strap to beat up anyone they wanted. Everybody knew that you could get attacked or molested at any time. When you grow up around that you let it take over you because there's nothing else you can do. There was nowhere to hide in residential school. You either became a slave or a sellout.”- Harriett Nahanee, December 1, 1995
The entire Indian residential school system was a single, enduring act of violence designed to cause permanent bodily, spiritual and mental harm to its inmates. This essential reality can become lost in its details: a reality that is ongoing because it has forever marked its victims. For example, Harry Lucas, a Vancouver Island Indian who endured the Kuper Island Catholic School as a boy, was arrested many times as a man on charges of indecency and prostitution. As he explained in 2006, as part of his appearance in the documentary film Unrepentant,
“I didn't know why I liked dressing up like a woman and doing it like I was one until I started my therapy and I remembered what went on in Kuper Island ... The nuns used to dress me up like a girl and prepare me for the priests by shoving broom handles and plungers up my ass. You had to go along with them or you'd be beaten to death. I saw it happen to other boys who they did the same thing to ... I just blanked
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out after the first time and never fought them after that. Now I can't look at myself in the mirror.” (81) This kind of psychological trauma was as severe as the physical, and started the moment children
were abducted by school clergy or the RCMP. According to Larry Lavoie, a Cree elder from Alberta,
“I was just eight years old, which would have been in 1959. They grabbed me right out of my mother's arms and locked me in a closed grain truck, shoved in like cattle with lots of other boys. We drove a hundred miles to the Ermineskin rez school in that sweltering and dusty tank and by the end some of the boys were dead. But that wasn't the worst. The first time I cried for my mom a nun slapped me around and tied fish twine to my penis. She'd tighten it whenever I cried. Sister Denise her name was. She loved to smash our heads against concrete pillars. My cousin Jackie died that way. He went crazy first. The Sister told me after Jackie died, 'I'd do that to every one of you stinking little savages if I could.” (82)
According to church “punishment logs” entered into court by government lawyers during the first lawsuit of 1996, routine tortures were used against children as young as four by staff and clergy in all of the denominational Indian schools.
Based on this evidence, Judge Donald Brenner of the British Columbia Supreme Court made the remark that “the Indian residential schools were part of a system of institutionalized torture and pedophilia.” (From his judgment of June 6, 1998)
The evidence reveals that these routine tortures used on residential school children by all of the churches included the following acts: (83)
Shaving of heads with dull razors, beatings with brass knuckles, leather straps and pieces of metal, floggings with a whip, rape by individuals and organized gangs, confinement in small closets for days without food and water, forcing students to eat regurgitated or rancid food, outright starvation, electric shocks to the head, genitals and gums, forcing students to throw their pet mice into furnaces or beat their pets to death, extracting or filling teeth without painkillers, shoving needles and nails stuck through tongues, hands and limbs, forcing students to stand naked in the snow, the use of manacles and public stocks, confining students for days in the rain or snow, forcing
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students to watch others being raped, beaten, tortured and killed, and forcing them to commit these acts on others and then burying their dead bodies.
This is but a sample of the organized atrocities inflicted on residential school children, as elaborated in Appendix One. These tortures were not random but calculated and prescribed, and were as prevalent in 1960 as they were in 1930.
For example, at the June 1998 IHRAAM hearings, two different school survivors from the same United Church's Alberni school – Harriett Nahanee and Dennis Tallio - described having their teeth extracted without painkillers by school dentists more than thirty years apart. Alberni school staffer Marion MacFarlane confirmed in 1998 that local Port Alberni dentists “were given the option of cutting their cost by not using Novocain when they yanked or filled our students' teeth.” And a fourth eyewitness, Alia Point, says the same practice went on at her Chehalis reserve near Sechelt in the 1980's. (Figure 108)
Records confirm this torturous practice on children, and that is actually spanned at least over a half century. For documents from the Indian Affairs archives contain a report by a dentist, Dr. E. Fraser Allen of Vancouver, dated May, 1924, in which Allen carefully annotates the names and ages of those Indian children to whom he administered anesthetic when he pulled or filled their teeth, and thosw whom he denied painkiller. There were seventy of them, aged between seven and fourteen years, and they were all inmates at the St. Paul's Catholic Indian school in North Vancouver. (Figures 109 and 110)
Electric chairs were used in the basements of the United Church’s Alberni residential school and in Fort Albany, Ontario in the St. Anne's Catholic school to punish children and to “entertain visiting dignitaries”, to quote a Globe and Mail article of October 21, 1996. Two surviving victims of the St. Anne's school chair described their ordeal. (Figure 111)
In their words, as cited in the Globe and Mail article:
“They would put children in it if they were bad. The nuns used it as a weapon. It was done to me on more
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than one occasion. They would strap your arms to the metal arm rests, and it would jolt you and go through your system.” (Mary Anne Nakogee-Davis, tortured in 1963)
“I was six years old. There was no sense of volunteering or anything ... Once the thing was cranked up, I could feel the current going through me ... Your legs are jumping up, and everyone was laughing. (Edmund Metatawabin, tortured at the same facility in 1953)
For these same dental and electrical tortures to be inflicted on children decades a part in the same facilities indicates a standardized method and policy regarding discipline and punishment – and apparently, entertainment for white people – rather than simply being random sadistic acts by individuals. It was an accepted norm in the residential schools to torture children, even to death.
The daily mental torture was, as Harriett Nahanee described earlier, just as brutal and destructive in the long run; especially when inflicted on helpless and dependent children at a formative age. Once again, there was a purpose behind this assault: to not only psychologically break children into obedient slaves, but to identify and mold those from among them who would one day act as the “assimilated” political stooges of the government and corporate interests.
Turning native children into these kinds of “ab-originals” - “those not from an original group”,
according to Webster's Dictionary – involved a sophisticated and systematic brainwashing program
requiring unrelenting terror and trauma. In that sense, the Indian residential schools were not simply
extermination centers, but heavily monitored re-education camps to weed out “expendable” from
“salvageable” Indians, and to train the latter as future neo-colonial puppets.
Experimental Mind Control, MKULTRA and the residential schools
School survivors' therapists have long pointed out the prevalence of “Stockholm Syndrome” characteristics among many of their patients, whereby those who suffered the most extreme tortures and deprivations in residential schools nevertheless identify with and even defend the system, and avoid confronting their torturers. But this tendency is part of a larger pathology deliberately engendered by church and state in these schools, especially after World War Two, when military researchers flocked to the isolated and secure environments of residential schools to exploit
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the perfect young test subjects interned there.
In hindsight, the creation of a large pool of such human guinea pigs, preconditioned into split personalities by the degree of their torture at a young age, became a Cold War purpose behind the residential schools. After 1952, the CIA MKULTRA program required such a population of prepared test subjects for their extensive research into mind control and how to fashion unquestioned obedience in soldier and civilian populations. For its experimental human fodder, the Agency drew heavily on captured populations found in prisons, asylums and Indian schools. (84)
Two documented examples of this military-led research involving Indian children include the “Sara Hunter” case and the activity of Nazi-trained medical researchers at the Kuper Island Catholic School before and after World War Two. The Sara Hunter story is told separately in the book by that name - listed in our Bibliography – and is a remarkable account of the extent to which Nazi researchers penetrated Canadian political and military circles during the 1950’s and ‘60’s. For our immediate purposes, the Kuper Island account is most relevant.
In 1932, responsibility for the Catholic Indian School on Kuper Island on the west coast was given to the Montfort Order, a Dutch-German Catholic sect with ties to fascist movements in Europe. In January 1939, the Montforts brought to Kuper Island a group of “about a dozen German speaking doctors”, according to eyewitness Dennis Charlie, who survived what happened next.
“They took us out in batches of twenty five, boys and girls” recounted Dennis in an interview in June of
2005 on his Penelakut Indian reservation near Duncan, British Columbia.
“I was ten at the time. There were boys in our group a lot younger than that. They marched us into the
infirmary and lined us up so the Germans could examine us. The German doctors weren't from around
there, they needed translators to ask us questions ... Then they gave us injections in our chest. Two
needles, near each nipple. We started falling down right away. It made us sick, dizzy, some of us passed
out ... Two of us got so sick they died later from the shots. One of them was my friend Sandy Mitchell.
But they took him over to some hospital in Vancouver and studied him before they died. Another boy
told me he'd seen Sandy on the ward with him: he was all bloated up and oozing some bad shit. But they
told us he died of pneumonia.” (85)
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Soon after this incident, three boys who had been injected ran away from the school, and local police were informed of the experiments. Unusually, the police refused to return the boys to the school, and a week later all of the Montfort Brothers resigned and were replaced by the Oblates. The German doctors vanished until 1947, when some of them appeared again. Arnold Sylvester, who had been one of the boys in the original group injected, recognized one of the doctors living in the town of Duncan. But the tight security around Kuper Island prevented any further inquiries.
While not going into detail about the Sara Hunter case, it is relevant to note that one of the children who was killed at the Calgary air force base when Sara was held there from 1956 to 1958 was a boy named Sandy Mitchell: the name of the Kuper island boy supposedly killed “at a Vancouver hospital”. According to Sara, among the test subjects tortured and killed by the head doctor at the Calgary base were “lots of local Indian kids, and some even were brought from the west coast from some Catholic school there.” (86) The doctor's official name was Major Bob Armstrong, and he carried the SS tattoo designation 091374 SS. (87)
On October 2, 1998, shortly after the IHRAAM Tribunal, Kevin Annett received an anonymous phone call from a man who claimed to be a retired member of the Canadian civil service. The call came from an unlisted number. At one point the recorded conversation reads:
Caller: You're just scratching the surface but it still has a lot of people here concerned.
Kevin: Concerned about what exactly?
Caller: You had some people from Kuper Island at your thing ... (undecipherable) can't let them talk
about the German connection.
Kevin: What connection?
Caller: ... the whole thing, uh ... the gentlemen's agreement, with the Americans and the churches. They
provided the kids, the Force brought them to us ...
Kevin: By Force you mean the RCMP?
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Caller: Yeah, that's correct. Kuper Island was isolated and perfect. Lots of the DND (Department of National Defense) research money went there. And to Calgary, the Lincoln Park thing you mentioned, that was bang on.
Kevin: With Sara Hunter?
Caller: Correct. It all came from the Pentagon originally. How to make the perfect obedient soldier. The Germans had started up the research before and during the war, and we perfected it. The churches were cooperative from the start. The agreement was they'd provide a quota every year and have them delivered ...
Kevin: Are you talking about children from the Indian residential schools, just so we're clear?
Caller: Correct. It went on for years, at least from forty six to the seventies, well, maybe earlier, the Catholics had their own thing going too but lots of that is classified ... (undecipherable) ... known to lots of people. But there'll never be an official acknowledgment, no way in hell. That's why we never spoke. This is for only you, understood?
Kevin: Okay.
Caller: Hell, nobody'd believe you anyway. (88)
The Indian schools were one aspect of an enormous crime against humanity involving social
engineering, where violence and terror were used to fashion a permanent slave class of compliant
aboriginal “leaders” and a majority of traumatized, impoverished underlings: the two tiered
aboriginal society across Canada that is really a model for a future, globalized Corporatocracy. The
residential schools were one laboratory in which this new world order began to be fashioned.
The Genocide is enduring. And now it affects all of us.
I. Destroying indigenous ways of life, cultures and souls
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“We often talked about our right as strangers to take possession of the district, especially as it was evident that we had taken the land not simply through the work of our missionaries but at the point of a cannon ... There is little doubt that colonization has meant the displacing and extinction of the native population. But this impending execration of a vanishing race should stimulate the English settler to acts of humanity towards them ... The whole question of the right of any people to intrude upon another and to dispossess them of their country, is one of those questions to which the answer is always the same.”- Gilbert Sproat, Provincial Government Land Commissioner, British Columbia, 1883
“When the Mounties came in and deliberately shot over 30,000 of our sled dogs during the sixties, it destroyed our nomadic way of life as a hunting people. All our men started drinking. In not even a generation our people fell apart. After that, everybody went on welfare. We just lost our reason for living.” - Alice Joamie of Iqaluit, speaking before the independent Qikiqtani Truth Commission of the Unuit nation, June 2008
“You want to know what really killed all my friends at residential school? They died of broken hearts.” - Virginia Baptiste, survivor of St. Eugene catholic school, Cranbrook
Genocide tears up the identity of a targeted people by its roots by driving them off their land and the
traditions that form the cornerstone of their means of survival. From its beginning in the 16th
century, the Canadian holocaust of Indians aimed to do exactly that, and it has never ceased.
The banning by law of the west coast tribal Potlatch redistributive feats in 1885, the same year
colonial Canada was linked by railway, was perhaps a more obvious example of this intent. But the
uprooting of tribal ways of life involved as well the extermination of the buffalo that sustained tribes
on both sides of the border, the banning of all aboriginal salmon fishing on the west coast, and the
prohibition of traditional shamanistic practices of the plains Indians. And of course the violent
elimination of native languages was a major coup against genuine indigenous self hood.
The assault continues. Of the more than fifty aboriginal languages still in use in Canada in 2015, only three will still be alive by mid century, or even sooner. And since under Canadian law, no funds allocated to Indian reservations are allowed to be used there to create long term employment or alternative economic practices, the gradual extermination of any traditional people still on their land
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seems virtually guaranteed. (89)
Even more blatantly, the RCMP and corporate interests are today waging an unrelenting war against traditional tribes still on their land. The Uranium cartel Cameco, closely tied to the American military and both the ruling Liberal and Conservative parties, has displaced and poisoned thousands of northern Indians, just as it has done in the Black Hills of South Dakota against the Lakota nation. And on the west coast, where notorious collaborating “chiefs” like Ed John have signed away huge tracts of native land to water and mining conglomerates in both America and China, not only aboriginal women but entire villages are disappearing into the night. (90)
No doubt because of the severity of this escalating genocide, Canada has gone out of its way since 2008 to create the appearance of “healing and reconciliation” and a “new deal” with aboriginal people: claims that, like Vatican announcements of reform, change nothing in practice. Ignorant of their own history and society, most Euro-Canadians accept the claim uncritically.
However, an appreciation of real Canadian history is the best antidote to both ignorance and
complicity: a fact that should compel people of conscience to begin teaching these facts in Canadian
classrooms. For even a cursory look at this hidden history reveals the deliberate and ongoing nature
of the Canadian genocide, in as simple a matter of how the diet of children in every Indian residential
school was designed to cause sickness and death, and long term destruction.
This “dietary imperialism” within residential schools was examined by the IHRAAM Tribunal of June,
1998. After most of the witnesses who spoke to the Tribunal described never being fed regularly
while in residential schools, and of consequently developing serious health and diabetic problems in
later life, some of the IHRAAM judges focused on the basic issue of why children were being denied
food and care so routinely and deliberately.
On the final day of the Tribunal, residential school survivor Sharon Blakeborough was asked why she and none of her fellow students were ever fed properly. Blakeborough, a survivor of St. Mary's Catholic school in Mission, B.C. from 1961 to 1969, replied,
“They wanted us dead, that's the short answer. Why else would they starve us, and then give us rotten 85
baloney and maggot filled porridge while the white staff and the priest ate steak and eggs? I always tried
to get on the garbage detail so I could scoop out their throwaways. I was just five at the time. I've got
diabetes now and I'm only forty one. That's normal among my people.” (91)
Government statistics show that, paradoxically, after the 1920's and in all denominations, the annual
expenditures for residential school supplies, including food and clothing for students, tended to
diminish the longer a school was in operation, and the larger it was. That is, children got less care and
worse food the more “successful” and financially solvent the school became.
This pattern was due not only to the clear genocidal purpose of these places, but because of the nature of the residential schools as big money making operations for all of the churches involved. Originally, many of these schools were situated purposely on or near valuable resources and lands, including rich fishing grounds, mining deposits or pastures desired by white settlers.
For example, a May, 1919 letter from the top Indian Affairs bureaucrat, Duncan Campbell Scott to the local Member of Parliament for Port Alberni reveals that the Alberni residential school was deliberately relocated to allow access by white people to the local lands they coveted for settlement. (Figure 112)
In addition to this big land and resources grab, residential school Principals made money by hiring out students as slave labor to local farmers in return for kickbacks, and sexually trafficking young girls and boys to local wealthy whites. (92) As well, school staff members were expected to conceal the deaths of children in their schools to maximize the governments grants allotted to them each year, which were calculated according to the number of children in attendance in each school.
It was hardly surprising, then, that all of the churches fought tooth and nail against the closing of these “cash cow” schools, especially when the government attempted to do so and take over their operation, during the 1930's and again in the early 1960's. In one irate letter from 1948, a top United Church official threatens to close a residential school if Ottawa curtails its share of funding for the school. (Figure 113)
Profiteering off child slave labor as they did, the churches also cut financial corners by often simply
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starving large numbers of children to death: a practice that was necessary to weaken children’s’
immune system to allow a massive die-off from tuberculosis, as was described earlier. Germ warfare
and starvation were the two prime killers in these death camps.
Along with Sharon Blakeborough, eyewitness survivors like Sylvester Green, Ricky Lavallee, Peter
Yellowquill, William Combes and Harry Wilson describe how they obtained regular food in their
respective Catholic, Anglican and United church schools only by rummaging at night through garbage
cans and staff throwaways. The fact that their schools were located thousands of miles apart, in
British Columbia, Alberta and Manitoba, reveals the systemic nature of these conditions of deliberate
starvation.
According to William Combes,
“If it wasn't for me stealing food and bringing in the garbage at night, none of the little ones would have made it through the year. The nuns would decide who would eat and who wouldn't, then they'd blame the kids they starved by saying they'd been bad and didn't deserve to eat. I saw lots of kids waste away and die that way at Kamloops.” (93)
And Peter Yellowquill states, “At the Brandon (United Church) school it was just everyday business that the strong kids ate and the weak ones starved and died. We were deliberately pitted against each other that way, fighting over the scraps thrown to us like we were dogs. The minister and his cronies ate steak and we ate what we could scrounge when the maggoty mush ran out. That was done to five year olds.” (94)
The very extent of this institutionalized murder compelled both church and state to increasingly surround their crimes with a halo of beatific purpose while routinely burying the truth and the bodies. This culture of the Big Lie generated an enormous myth about the Indian residential schools as being a “basically good intention gone wrong by a few bad apples”: a lie that still constitutes the official residential school narrative in Canada.
However this account has been cast, the underlying purpose of these camps remained to uproot and exterminate every vestige of traditional indigenous life and thought, by killing off half of the next generation of Indians and traumatizing the rest into conformity. The entire so-called Indian
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residential school system thereby amounted to a deliberate genocide that has never ceased, manifested then and now in the same enormous and accompanying deception that kills while it claims to heal.
Footnotes: Part One – The Crime
(7) A conservative estimate of the demographic reduction of New World aboriginals between 1500 and 1900 is 50 to 75 million people, or from 25 percent of the world’s population to two percent.
(8) See Pagans in the Promised Land by Steven Newcombe (Fulcrum Press, 2008).
(9) In the United States, by comparison, “free church” missionary groups and the Roman Catholic Church were the main instigators of the Indian boarding schools, but most of them were taken over by the federal Bureau of Indian Affairs by the early 2oth century, with the notable exception of Jesuit- run schools in the west.
(10) As quoted in the London Illustrated News, June 9, 1843.
(11) See the following discussion of the “Durieu system” imposed on aboriginal tribes. The early residential school archives between 1890 and 1910 are filled with letters from clergy imploring the government to make attendance in the residential schools mandatory.
(12) West coast Presbyterian missionary John Ross, for example, who worked among the Ahousaht people, was made the local judicial magistrate, doctor and school supervisor by the provincial government in 1903.
(13) See The Kindness of Strangers by John Boswell for a discussion of the history of church abduction of children.
(14) “The crusader, in turn, was the beneficiary of many special privileges, both temporal and spiritual, above all the Crusade ‘Indulgence’, which was commonly understood to wipe away all one’s former sins and to restore one to a state of spiritual innocence.” (A History of the Christian Church by Williston Walker et al, 4th ed., p. 285, Scribners, 1918)
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(15) See A World Lit only by Fire by William Manchester (Little, Brown, 1992) (16) Sheepshanks is discussed in more detail in Appendix Ten.
(17) Durieu’s history is remarkably sugar-coated by academics as well as, of course, the church. This report was able to uncover Durieu’s “Watchmen” model only by accessing documents from a source in the Oblate Order in Montreal.
(18) See the complete documentary evidence of this discrepancy at http://itccs.org/the-international- common-law-court-of-justice-case-no-1-genocide-in-canada
(19) Ibid.
(20) Dr. Peter Bryce to Duncan Campbell Scott, Ottawa, November 5, 1909. (RG 10 series archives, File 7733)
(21) See a copy of this agreement in Appendix Eight.
(22) From the statement of Delmar Johnny made in the documentary film Unrepentant at www.hiddennolonger.com . Delmar led the movement of Kuper Island survivors to win recognition until his sudden and untimely death.
(23) “Residential school docs pulped: MP”, 24 Hours News, April 25, 2007. See Figure 38.
(24) The government's figure is based strictly on the assumption that only children seven years and older were incarcerated in the school, which was the law; but it is well established from many eyewitnesses and school correspondence that it was a common practice for children as young as three or four to be included when Mounties and others would scoop them from their villages. Considering the prevalence of this practice, we assume that the total number of children in the school had to be at least one third higher than the government estimate, or around 200,000.
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(25) This fact was admitted by United Church lawyers during the first class action trial culminating in the Brenner legal decision of June, 1998 in the B.C. Supreme Court. But reference to this admission was stricken from the media.
(26) “Claim of Murder goes back to the ‘40’s” by Karen Gram, The Vancouver Sun, December 18, 1995.
(27) From an interview on “Hidden from History”, Vancouver Co-op radio, March 8, 2007.
(28) From an interview on August 12, 2002 in Penticton, British Columbia.
(29) From a joint interview with Virginia Baptiste and Helene Armstrong, recorded by Kevin Annett on August 12, 2002 in Penticton.
(30) From an interview given by Pierre Kruger to Kevin Annett on August 14, 2002 in Osoyoos, British Columbia.
(31) From the extended interview with Doug Wilson given on June 4, 2006 in Victoria, BC. Doug is also featured in the film Unrepentant.
(32) From the extended interview with Sylvester Green given on August 2, 2006 in Vancouver. (33) Wilson, ibid.
(34) Report from A.R. Lett to Indian Affairs, Ottawa, April 10, 1923 (RG 10 series, INAC, Vol. 6462, file 888- 1, Part 2.
(35)From the extended interview given by Mabel Sport on March 29, 1998 in Port Alberni, BC. Mabel’s husband Willie Sport’s accompanying and invaluable testimony about his deliberate exposure to TB at the hands of Principal Pitts at the United Church School in Port Alberni can be found in Appendix Two, containing additional testimonies.
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