The Disappearance of Lake Anjikuni Village is one of Canada’s most perplexing mysteries—a tale of an entire Inuit village vanishing without explanation. The story first surfaced in November 1930, when fur trapper Joe LaBelle stumbled upon what appeared to be a ghost town on the remote shores of Lake Anjikuni in the Northwest Territories.

LaBelle was familiar with the area and had visited the village before. He expected to find a bustling community of around 25 people preparing for the harsh Arctic winter. Instead, he found eerie silence. The snow-covered village lay abandoned, with food still hanging on drying racks, clothing neatly arranged inside empty tents, and no signs of a struggle. Even more unsettling were the sled dogs, found frozen to death and still tethered to their posts, as though their owners had vanished without a second thought.

As LaBelle explored further, he made a disturbing discovery. The village’s burial ground had been disturbed. Graves were found empty, with the contents mysteriously missing. Alarmed, LaBelle hurried to the nearest telegraph office and contacted the North-West Mounted Police (NWMP). Officers reportedly visited the site and confirmed his findings: an entire community gone without a trace, leaving behind no footprints, no equipment, and no signs of where they might have gone.

News of the event spread quickly after it was published in a 1931 newspaper article. The NWMP received numerous inquiries about the disappearance but soon issued an official statement denying any knowledge of the incident. This discrepancy cast a shadow of doubt over LaBelle’s claims. If the police had indeed investigated the site, why were they now denying it? And if the report was fabricated, why did LaBelle stick to his story?

Over the decades, theories about the vanished village have proliferated. One theory suggests the community fell victim to forced relocation by the Canadian government, a practice not unheard of during that time. Others speculate that the villagers succumbed to an extreme and sudden blizzard, though this fails to explain the disturbed graves. Some locals whisper about ancient Inuit legends of malevolent spirits, while more modern theorists point to the possibility of extraterrestrial involvement.

Skeptics argue the story is nothing more than a hoax. The 1931 article that popularized the tale contained inaccuracies and exaggerated details. Historians have found no official NWMP records of an investigation, and some suspect LaBelle or the journalist who published the piece fabricated or embellished the account for attention.

Still, others insist that the truth is stranger than fiction. Stories of strange lights in the sky near Lake Anjikuni have circulated for generations. Some witnesses claim to have seen glowing orbs hovering over the area, adding fuel to the theory that something more otherworldly may have been responsible.

Was the disappearance of Lake Anjikuni Village a tragic case of forced relocation, an embellished tale that grew into legend, or evidence of something far beyond human comprehension? And what happened to the bodies from the disturbed graves?

Join us as we investigate the enigma of The Disappearance of Lake Anjikuni Village in our latest episode of Unsolved Canadian Mysteries, available now on Spotify and YouTube.

The Curious Case of Tootsie LaFleche is a tale of deception, brutality, and an unsettling mystery that gripped the city of Regina in the mid-1950s. What began as confusion over a missed holiday gathering unraveled into a gruesome discovery that shocked the community and left investigators baffled for years.

Michael "Mike" Todor was a well-known and respected member of Regina’s Romanian Orthodox community. A 74-year-old retiree, he had invited friends and neighbors to his home for Orthodox Christmas in January 1954. However, when guests arrived at his modest house, they were met not by Todor, but by Tootsie LaFleche—his 36-year-old housekeeper and common-law wife. Tootsie seemed confused by the visitors' arrival, claiming Todor was out of town and hadn't mentioned any holiday plans.

The guests left the residence with a sense of unease, and over the following months, more troubling details emerged. Todor, who was known for his consistency and reliability, stopped attending church services. Neighbors reported a foul smell coming from the house. The police were called to investigate but, after a brief search, found nothing unusual and left the property undisturbed.

Months passed, and the odor grew worse. On April 15, 1955, neighbors once again contacted authorities, urging them to break into the residence. When officers entered the abandoned house, they discovered the source of the stench: behind a padlocked bedroom door lay the mummified remains of Michael Todor. His body was still on the bed, partially covered in blankets, with one arm raised as though warding off an attacker. His skull had been crushed by repeated blows from a blunt object. The floorboards were soaked with dried blood, and the walls were stained from the violent struggle.

Police quickly arrested Tootsie LaFleche and Jacob Dyck, a 45-year-old boarder with a reputation for violent behavior. During interrogation, LaFleche gave conflicting statements about what had transpired. Eventually, she confessed that Dyck had killed Todor after a heated argument about money. According to Tootsie, Todor had stormed off to the bedroom after accusing Dyck of owing him a substantial sum. Dyck followed Todor and began beating him with a heavy object. Tootsie claimed she heard Todor repeatedly ask, "Why?" as Dyck continued the assault.

When Tootsie entered the room, she said Todor was dead—his head bashed in, half his body hanging off the bed. Dyck, covered in blood, allegedly turned to her and said, "Keep quiet, or you're next." Terrified, Tootsie followed Dyck’s instructions to padlock the bedroom door and stuff rags underneath it to contain the smell. They sprayed insecticide to kill the swarms of flies and continued living in the house for months as Todor’s body decomposed just feet away.

The subsequent trial was a legal circus. Tootsie’s testimony changed repeatedly, often contradicting itself. She went from claiming Dyck killed Todor to saying she had no idea what happened. Dyck, meanwhile, maintained his innocence throughout. After four mistrials, the charges against Dyck were dropped due to lack of evidence. Tootsie was convicted of being an accessory to murder and served time in prison before being released. Shortly after her release, she was killed in a car accident under mysterious circumstances.

The case of Michael Todor’s murder remains officially unsolved. Was Tootsie telling the truth about Dyck's involvement, or did she commit the murder herself? Why did the police miss the body during their initial search? And what truly happened in that small Regina home during Orthodox Christmas in 1954?

Join us as we investigate the bizarre and unsettling Curious Case of Tootsie LaFleche in our latest Patreon-exclusive episode of Unsolved Canadian Mysteries, available now on Spotify and YouTube.

Deep in the misty waters of the Gulf of St. Lawrence lies Anticosti Island, a place of treacherous shipwrecks, ghostly legends, and one of Canada’s most enigmatic figures—Louis-Olivier Gamache, better known as the Sorcerer of Anticosti Island.

Born in 1784 in LeLay, Quebec, Gamache’s life was an odyssey of hardship and adventure. As a boy of eleven, he joined the British Navy, sailing across the world before returning to find his parents dead. With nothing left for him in his hometown, he sought a fresh start, opening a store in Rimouski—only to see it consumed by flames. Misfortune seemed to follow him, but instead of yielding to fate, Gamache carved out an existence on the remote and wild Anticosti Island.

There, he made a home in Baie Ellis, surviving by hunting, fishing, and trading with passing ships. The island’s infamous shipwrecks became an opportunity, as Gamache provided supplies to desperate sailors who washed ashore. But his solitude and resilience soon took on an air of mystery. Was he merely a hardened survivor, or did something more sinister lurk in the shadows of his isolated existence?

Stories of Gamache’s unyielding defense of his home began to spread. He was said to have kept an arsenal of weapons—rifles, pistols, and even bayonets—ready to fend off any who dared intrude. When an armed Innu man once ignored his warning, Gamache shot him in the leg, nursed him back to health, and then sent him away with a grim warning for others: the next man would be shot in the head.

But it wasn’t just his fierce reputation that made Gamache a legend. It was the whispers of the supernatural. According to some, he was not just a man but a sorcerer, capable of calling upon dark forces. One tale tells of his ship, chased by pursuers, vanishing in a fireball—only for the wreckage to never be found. Another speaks of how he could summon the wind at will, leaving other vessels becalmed while his ship sailed on.

Perhaps the most chilling story involves Gamache checking into an inn in Rimouski, ordering two extravagant meals. When the innkeeper inquired about his guest, Gamache coldly replied it was none of her concern. Yet when she later entered his room, she was horrified—both plates had been eaten from, both chairs drawn up to the table. But only Gamache was present. The town soon buzzed with rumors that the Sorcerer of Anticosti had dined with the Devil himself.

Even in death, his legend refused to fade. A trapper named Goudreau discovered Gamache’s lifeless body in 1854 and buried him beside his wife. But some say his spirit lingers, bound to the winds and waves of Anticosti, where the lost souls of shipwrecked sailors still wander.

Who was Louis Gamache? A man hardened by life’s cruelties, a trickster who played upon superstition, or something far more otherworldly? The full story of the Sorcerer of Anticosti Island awaits.

The Serial Killer of Toronto's Gay Village is a dark chapter in Canadian true crime history—one that exposed both the vulnerabilities of the city’s LGBTQ+ community and the investigative missteps that allowed a predator to go undetected for years. The man responsible, Bruce McArthur, was an unassuming landscaper and part-time mall Santa Claus, who managed to hide his violent tendencies behind a friendly smile and a grandfatherly demeanor.

The case began in the early 2010s when men started disappearing from Toronto’s Gay Village. The vibrant neighborhood, known for its inclusivity and nightlife, was suddenly gripped by fear. Many of the missing men were of Middle Eastern or South Asian descent, raising concerns that the disappearances might be racially or culturally motivated. Families and friends of the victims voiced their concerns to police, but initial investigations turned up few leads. The Toronto Police Service, unfamiliar with the dynamics of the LGBTQ+ community and the intricacies of online dating apps where many of the victims met their killer, struggled to make progress.

Bruce McArthur was initially overlooked as a suspect. He was a senior citizen, a landscaper with a solid work ethic, and a man who posed for cheerful holiday photos with children as Santa Claus at a local mall. But beneath his seemingly benign exterior was a deeply troubled individual. McArthur had a history of domestic and emotional struggles: a difficult upbringing, a failed marriage, financial problems, and a prior conviction for assault. Witnesses later came forward to report his violent behavior, but these red flags were initially dismissed.

As more men vanished—each with similar backgrounds and physical characteristics—police began to suspect they were dealing with a serial killer. The breakthrough came when investigators connected McArthur to the disappearances through digital evidence on dating apps and GPS records linked to his landscaping business. In January 2018, police executed a search warrant at his apartment and discovered horrific evidence: photographs of his victims and personal belongings kept as trophies.

Further investigation revealed that McArthur had hidden the remains of his victims in planters at properties where he had worked. The large flower planters were taken in for forensic analysis, eventually leading to the identification of eight victims. His crimes shocked the nation and raised critical questions about police practices and the systemic barriers that delayed the investigation.

In 2019, McArthur pleaded guilty to eight counts of first-degree murder. He was sentenced to life in prison with no chance of parole for 25 years. The case prompted an internal review of the Toronto Police Service’s handling of missing persons cases, particularly those involving marginalized communities.

The story of Bruce McArthur is more than just a tale of a serial killer—it is a sobering reminder of the importance of listening to communities, improving investigative practices, and understanding that evil can sometimes hide behind the most ordinary of appearances.

Join us as we uncover the chilling details of The Serial Killer of Toronto's Gay Village in our latest episode of Unsolved Canadian Mysteries, available now on Spotify and YouTube.

The Mystery of Charles Coughlin's Coffin is a tale of life, death, and a posthumous journey that has baffled historians for over a century. Charles Coughlin, a British actor with a flair for the dramatic, lived a life filled with adventure, scandal, and uncertainty. But it is not his performances on stage that made him famous—it’s the mystery of what happened to his coffin after his death.

Coughlin was a well-known performer in the late 19th century, traveling across North America and Europe for his craft. His life off-stage was equally eventful, marked by tumultuous marriages, financial ups and downs, and a fondness for seaside retreats. He particularly loved his summer home in Prince Edward Island, a place he once described as his "peace away from the world."

In 1899, Coughlin traveled to Galveston, Texas, to perform in The Royal Box. While there, he fell seriously ill. After a month of suffering, he passed away, far from the ocean breeze he cherished so much. His family, unsure of where to bury him, placed his body in a temporary crypt in Galveston while they debated their options. Some wanted him buried in New York, where his career flourished. Others believed he should rest in PEI, where he had found happiness.

But before a decision could be made, nature intervened. In September 1900, Galveston was struck by one of the deadliest hurricanes in U.S. history. The storm surge obliterated the city, killing thousands and leaving the landscape unrecognizable. Cemeteries were not spared. Coughlin’s mausoleum was torn apart, and his coffin was swept into the Gulf of Mexico, disappearing into the sea.

For years, Coughlin’s family mourned his loss—twice over. His body, they assumed, was gone forever. Yet the story did not end there. Legend has it that years later, a coffin matching Coughlin’s description washed ashore in Prince Edward Island, thousands of kilometers from where it had been lost. Locals claimed the nameplate, though corroded, still bore his name.

Was it mere coincidence, or was it something more? The waters of the Atlantic, driven by currents and time, had seemingly carried Coughlin back to the place he loved most. Skeptics dismiss the story as a maritime myth, but locals stand by their claim.

Did Charles Coughlin’s coffin truly make the long journey across the Atlantic to rest at his beloved summer home? Or is this tale nothing more than a ghostly legend, carried along with the ocean’s whispers?

Join us as we unravel the mystery of The Mystery of Charles Coughlin's Coffin in our latest episode of Unsolved Canadian Mysteries, available now on Spotify and YouTube.

The Paranormal Investigation of the First Wolseley Cemetery took us to one of Saskatchewan's oldest and most mysterious burial grounds. Nestled just outside the town of Wolseley, the cemetery is said to be the resting place of many early settlers who fought tirelessly to establish the community. But while history paints a picture of perseverance and hard work, local lore speaks of something much darker.The cemetery was abandoned after a devastating fire in 1905 destroyed many of the wooden grave markers. Without proper records, countless graves were lost to time, and the site was left to nature. Over the decades, stories of paranormal activity began to surface. Visitors reported hearing whispers, experiencing cold spots, and even encountering shadowy figures near the tree line. The sound of low growling, seemingly from nowhere, has been described by more than one witness.When we arrived for our investigation, we were surprised by the cemetery’s condition. Contrary to its haunted reputation, the site was well-maintained, with clear paths and preserved markers. The air was calm, and there was a palpable sense of respect and tranquility. We walked through the grounds, documenting our surroundings and searching for anomalies.Despite the eerie stories, the investigation yielded few signs of paranormal activity. Our equipment recorded no unusual electromagnetic activity, and the temperature remained consistent throughout the night. We captured audio recordings and reviewed them later, finding only the natural sounds of the prairie night.However, one unexplained anomaly left us intrigued. A faint, rhythmic knocking sound appeared on one of our recordings, seemingly responding to our questions. Was it the wind? A tree branch? Or perhaps something more?Join us for our second-ever on-location paranormal investigation as we share our findings from the First Wolseley Cemetery—and decide for yourself if the spirits of the past are still watching.

The Partridge Creek Monster is one of the Yukon’s strangest and most debated cryptid sightings. First reported in 1903, this mysterious creature has captured the imagination of locals, cryptozoologists, and skeptics alike for over a century. Witnesses described a massive, dinosaur-like animal prowling the snowy landscape—a creature seemingly from prehistoric times that had no business existing in the modern world.

The first documented sighting occurred near the Partridge River in the Yukon Territory in 1903. The group of witnesses included French writer Georges Dupuy, gold prospector James Lewis Buttler, trapper Tom Leemore, Catholic missionary Father Pierre Lavagneux, and five First Nations individuals. They claimed to have seen a creature unlike anything they had ever encountered: a massive reptilian beast standing 12 feet wide and 30 feet long. Its skin was rough and dark, resembling that of an enormous lizard. The creature’s feet were five feet long, each tipped with razor-sharp claws measuring a foot in length. Its long tail, nearly 10 feet in length, dragged behind it, leaving deep impressions in the snow. Most notably, it bore a short, square horn on its snout and had the face of a dog.

The witnesses followed the creature’s tracks for hours, observing it from a safe distance as it crossed frozen rivers and plowed through deep snowdrifts with ease. Father Lavagneux, a respected member of the community, was particularly adamant about what he saw, insisting the beast resembled illustrations of theropod dinosaurs like Ceratosaurus.

Four years later, in 1907, Father Lavagneux claimed to have seen the creature again—this time accompanied by ten First Nations witnesses. Once more, the description matched the original sighting: the same massive body, the same horned snout, and the same lumbering gait through the snowy wilderness.

The reports of the Partridge Creek Monster spread quickly, sparking international intrigue. Newspapers across North America and Europe published accounts of the sighting, with some suggesting that the creature could be a surviving dinosaur species that had somehow endured in the remote Arctic. Skeptics, however, were less convinced. They argued that the footprints could have been left by a large moose or bear and that the witnesses were either mistaken or perpetuating a hoax.

The skepticism did little to dissuade believers, especially when new reports surfaced years later. In 1928, a group of Siberian hunters claimed to have seen a similar creature in the remote Russian wilderness. Then, in 1999, residents of Fairbanks, Alaska, reported spotting a massive, dinosaur-like creature moving through a riverbed.

Scientists remain unconvinced. The idea of a Ceratosaurus—or any large dinosaur—surviving into the 20th century defies everything we know about extinction and evolution. The harsh Yukon climate would make survival for such a creature virtually impossible. Yet, the detailed and consistent descriptions from multiple witnesses, spread across decades and continents, leave room for curiosity.

Was the Partridge Creek Monster a prehistoric survivor, an undiscovered species, or an elaborate hoax? And if it was a hoax, why have similar sightings persisted for nearly a century?

Join us as we explore the fascinating mystery of The Partridge Creek Monster in our latest episode of Unsolved Canadian Mysteries, available now on Spotify and YouTube.

The Legless Wonder of Nova Scotia is a mystery that has perplexed historians and locals alike for more than a century. The tale begins on a chilly morning in 1863, when eight-year-old George Albright stumbled upon a strange figure on the shores of Sandy Cove, Nova Scotia. What he initially thought was a pile of driftwood turned out to be a man—unconscious, disoriented, and missing both legs.

George ran to get help, and soon, the townspeople gathered around the mysterious figure. The man was brought to the Albright family home, where they tried to communicate with him, but he remained silent. The locals attempted several languages, including English, French, Italian, Spanish, and even Latin, but the man did not respond to any of them. When asked his name, he eventually uttered just one word: Jerome.

Jerome’s legs appeared to have been amputated just above the knees, and the wounds were clean and precise, suggesting a surgical procedure rather than an accident. He was dressed in fine clothing, indicating he may have come from wealth or a ship with high-ranking passengers. There were no identifying papers or possessions on him, and he seemed to have no recollection of how he got there.

The people of Sandy Cove took pity on Jerome and cared for him, but his presence became a local curiosity. After some time, it was decided he should be sent to the nearby community of Meteghan, a predominantly Acadian Catholic settlement, as it was believed he was Catholic due to the rosary beads found in his pocket. The people of Meteghan welcomed him, though his presence quickly became a source of fascination.

Jerome was soon put on display as a roadside attraction. Tourists traveled from across the province to catch a glimpse of the legless man of Sandy Cove. He sat silently, often scowling at the attention he received. Donations collected from curious visitors helped cover the costs of his care, but Jerome never revealed any more information about his origins.

Speculation about his identity ran rampant. Some believed he was a sailor who had been injured at sea, while others suggested he was a deserter from a European warship. One popular theory claimed he was an Italian nobleman cast aside after some scandal or betrayal. Another rumor suggested he was the victim of a brutal punishment—his legs removed as retribution for piracy.

Despite the intrigue surrounding him, Jerome lived out his days in quiet solitude. He was cared for by various families in Meteghan and nearby Saint Alphonse, where he died in 1912. To the very end, he never disclosed his true identity or the circumstances that led to his abandonment on the beach.

Who was Jerome? Was he a soldier, a sailor, or someone running from a dangerous past? And why did he remain silent for all those years?

Join us as we uncover the mystery of The Legless Wonder of Nova Scotia in our latest episode of Unsolved Canadian Mysteries, available now on Spotify and YouTube.

The disappearance of Mekayla Bali remains one of Saskatchewan’s most haunting unsolved mysteries. On April 12, 2016, the 16-year-old girl from Yorkton vanished without a trace, leaving behind a trail of unanswered questions and a heartbroken family still searching for answers.

Mekayla Bali was described by friends and family as a quiet, shy, and introverted teenager. She was a homebody who enjoyed spending time on her phone, using anonymous messaging apps to talk to people online. One of these apps was Kik, a popular platform that has since gained notoriety for being exploited by online predators. Mekayla often dreamed of traveling to larger cities like Regina or Saskatoon, though she had never ventured far from home on her own.

The day before her disappearance, April 11, Mekayla made unusual comments to her friends. She mentioned plans to go on a trip and asked for a ride to the bank. When her friends were unable to help, she called the bank herself and deposited $25 into her account. She later claimed she would soon have $5,000 deposited and wanted a ride to the bank the next morning. However, police investigations later revealed that her account never had anything close to that amount.

The next morning, Mekayla was dropped off at Yorkton Regional High School around 8:20 a.m. But instead of heading to class, she walked straight through the school and out the back door just minutes later. Surveillance cameras across Yorkton captured her movements over the next few hours. Footage showed her visiting a pawn shop, a local gas station, and a Tim Hortons restaurant. Witnesses later reported that she asked strangers for a ride to Regina, but nobody took her up on the request.

By late morning, Mekayla returned briefly to the high school but left again almost immediately. Her last confirmed sighting was at a local restaurant around 1:45 p.m. that afternoon. After that, she vanished.

The investigation into her disappearance was hampered by significant challenges. Mekayla’s use of Kik and other social media platforms complicated efforts to trace her online activity. The RCMP encountered a ten-month delay in obtaining her messaging history due to U.S. privacy regulations. When authorities finally gained access, the records only deepened the mystery. While Mekayla had been in contact with several individuals online, none appeared to have any concrete information about her whereabouts.

Theories about her disappearance have ranged from the tragic to the sinister. Some suggest she may have run away to meet an online acquaintance or was lured into human trafficking. Others believe she may have died by suicide or become entangled in something more nefarious. Despite numerous leads and possible sightings across Canada and the United States, none have been definitively confirmed.

Mekayla’s family remains hopeful that she is still alive. They have worked tirelessly to raise awareness about her case, sharing her story on social media and offering a substantial reward for information. To this day, the questions linger: Where did Mekayla go? Who was she planning to meet? And what really happened that April morning in 2016?

Join us as we explore the chilling mystery of The Disappearance of Mekayla Bali in our latest episode of Unsolved Canadian Mysteries, available now on Spotify and YouTube.

In the early 20th century, as the world grappled with the profound loss caused by World War I and the Spanish Influenza pandemic, one Canadian couple sought to bridge the gap between the living and the dead. Thomas Glendenning Hamilton, a respected physician and member of Manitoba's Legislative Assembly, and his wife Lillian May Hamilton, turned to the unknown in search of answers. Their experiments with séances and ectoplasmic photography would become some of the most famous—and controversial—paranormal investigations in Canadian history.

The Hamiltons' journey into the supernatural began in 1919, following the death of their young son during the influenza pandemic. Overcome with grief, T. G. Hamilton remembered a conversation he'd had with a colleague years earlier about a psychic in the United States who claimed to communicate with the dead. Desperate for answers, the Hamiltons decided to explore spiritualism themselves.

Their early experiments were modest—sessions with a Ouija board in the dim light of their Winnipeg home. But as time passed, their practices became more elaborate. They installed multiple cameras around their séance room to capture any possible paranormal activity. What they documented shocked even the most skeptical observers.

The photographs the Hamiltons produced showed ghostly figures, floating faces, and strange, web-like substances emerging from the mouths and noses of their séance participants. This material, known as ectoplasm, was said to be a physical manifestation of spiritual energy. In one particularly famous image, a veil-like substance appears to extend from a medium's mouth, forming what some claim is the face of a deceased relative.

The Hamilton séances attracted widespread attention. Prominent figures from across North America, including politicians, academics, and authors, attended the sessions to witness the phenomenon firsthand. Even former Canadian Prime Minister William Lyon Mackenzie King, who had his own interest in spiritualism, took notice of the Hamiltons' work.

Yet, the legitimacy of ectoplasmic photography remains highly debated. Many spiritualists at the time were exposed as frauds, often using cheesecloth, gauze, or other materials to mimic ectoplasm. However, no conclusive evidence of deception was ever found in the Hamiltons' case. Their meticulous documentation, scientific approach, and insistence on multiple witnesses at every séance set them apart from many of their contemporaries.

Skeptics argue that the photographs are likely the result of clever manipulation, misinterpretation, or the power of suggestion. Supporters, however, point to the consistency of the images and the detailed records kept by the Hamiltons. The paranormal community continues to study these photographs, some of which are now housed in archives at the University of Manitoba.

Was T. G. Hamilton truly able to document the physical manifestations of the afterlife? Or were his photographs elaborate illusions, fueled by the couple’s grief and the societal fascination with spiritualism during that era?

Join us as we examine the strange case of T. G. Hamilton's Ectoplasmic Photography in our latest episode of Unsolved Canadian Mysteries, available now on Spotify and YouTube.