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The year was 1989.  I was a subscriber of Scientific America.  I recalled an article by Britta, on tree ring temperature data.   It was interesting.  I read the information of his article with scientific interest and detatchment.  

2 months later, Michael Man's paper was published.  I had questions regarding the use of 2 data sets with the climate rise data that was thermometer based--supposedly, super-imposed at the end of tree-ring data.  Futhermore there were many details going on that didn't feel right.  There was an appeal to political forces for validation and an explicit reference to funding sources that would open up due to global alarm.  It wasn't science if it was made with a motive to open "funding" sources.  In other words, it was an explicit reference that scientific reference was to be bought out!

I wrote several letters to the editor and ended my subscription.  I didn't realize how everything was to sort out.

https://www.youtube.com/watch?v=https://youtu.be/K_8xd0LCeRQ

Subsequently, my personal reputation (I know I didn't have standing) has been trashed and even this opinion on "The Third Way" is doubtful.  However, I wanted to record it here for posterity.

  

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A Third Way of thinking about the discoveries of mass graves of children on old residential school sites.

Clearly, the death of a child is always a tragedy.  Who would fault that?  The death of children always brings up the gall in any human being with a shred of humanity.  To get some clarity and perspective it may be good to employ the perspective of Archaeology.    Excaviting or examining historical remains is in the purview of this science.  It is done routinely.  If we were examining remains of the Picts in the UK, or the Franks in France, or the Romans in Rome, or Greeks and Persians in those battles, or the village of Pompei where children were entombed in ash, we would be doing so with this science of Archaeology.

One of the most important things in Archaeology is understanding the time of deposition of remains, and then understanding the context.  What happened at this time?  And when there is a number of remains, why were they together?  And what would be normal within this context.  And how did they die?  So the studies of the various cultures along with context helps to bring into focus the phenomenon being studied.

Over the 150 years residential schools existed, it would be extraordinary *not* to find buried remains would it not?  What was the child mortality rate 150 years ago?  Did the child mortality rate differ in residential schools vs those of setters?  Vs villages racked with small pox?  Was a child more likely to live or die being cared for by nuns or medicine men?  Those would be interesting studies.  Perhaps we would find it was worse with children living together.  What history and archaeology does teach us is that disease from the Europeans devastated populations of first nations people.  In the time of John A, there was no vaccine for small pox, polio, measles, tuberculosis, no cures for water-born disease that still plague first nations reserves.  What was survivability like on reserves in the 1700s?  Part of the difficulty is finding places where children were buried around villages, if they were buried.  Some tribes used cremation.  Others "buried" elders on raised beds.  But children, children burial rituals are far more difficult to discover.

Residential shools, did employ burials rather than cremation for religious reasons, and the burials were common for practical reasons.  Common burials were normal at the time for poor people.  Only people of stature or people with money were afforded headstones.  Is that what is bothering us?  Did that fact escape us?  A thousand years from now, the question might be asked of white society, why are there no records of the millions of people who lived in our day.  Since now cremation is very common, there are far fewer headstones percapita than 2 or 3 generations ago.  

People live, people die.  Important information lie with their bones.  It is good these discoveries have been made.  Most certainly a nun's letter of condolence to illiterate families in villages would not likely survive.  It is good that now attention can be given to these poor children who died, so that funerals and memorials can be made.  But to point the finger of hatred at people who's intentions were benign at least, if not well meaning, to assume there was evil intent in some way, without evidence is a big mistake.  The Wokeness of society to hate without thoughtfulness is the bigger tragedy.  It besmudges the lives of the innocent who did not hate, and of those who tried to save them.

In the final analysis will anything be redemptive here?  Will the burning of churches do it?  Will hatred be the vestiges of this story?  Or will sanity have a hope?