This was my experience in confronting Nathan Chasing Horse in 2007. He had no compassion for his victims. His propensity for girls started being more openly displayed by the summer of 2007. Documentaries, Articles, Indigenous Podcasts, My Podcast is under construction. Archival documenting yearly posts posted with transcripts will be published here. I’ll also link my YouTube videos associated with each podcast published. I also created a link to my GOFUNDME account. I may link my TikTok account
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Friday, 7 August 2026
The impact of social constructs on sexual repression
Marina Crane (00:01.174)
Hey, good afternoon, people. Darcy and Marie and who knows? There are so many more people getting on board listening to my podcast. It's August the 7th and it's still smoky outside. apparently in the next five days it's supposed to rain here, which would be nice. Now this podcast I've had a chance like again
you know, what better thing do I have to do as a seventy four year old? I was talking with a young lady that I had met, who had been involved in a cult with Nathan Chasing Horse
And I'm only saying this because we're going to schedule a podcast and talk about healthy human sexuality in terms of indigenous females and how for me as a elder and a senior and her as a young woman, she was making a comment that, you know, her grandmother had passed away and she never had that connection with her grandmother. And I was talking about how as as we age and how we as human beings, how we respond to being still sexual.
because it ain't over until we're six feet underground. And the notion of just things that as women we've o been suppressed or oppressed in in terms of discovery of things that are meaningful to us. And the fact that as human beings we we deserve to be seen. So I'm going to go through a couple of a couple of essays that I've
had I went through with TikTok and and they f they're they're enlightening but at the same time too there's you've got to be really careful like a large part of this
Marina Crane (01:53.642)
educating on healthy human sexuality is geared to young indigenous women. And rightfully so because like as we age we develop critical thinking skills and and I truly believe that because of the advent of social media and a lot of conspiracy theories that are so outrageous that could be scientifically proved to be conspiracy theories. Whereas there are other things when I talk about my own personal life, that's how I have lived my life.
And what has worked for me. And it's not like something that I'm trying to give advice to, but there are certain things that, like in life, that I find a lot of common experiences across the board when it comes to talking about just things that happen in life. And a lot of things, too, in recent years, and again, for me, at the age I have been, again, I'll say, you know, in the 70s, women couldn't.
Own a credit card or even finance their own home. Now, even in the 70s too in Iran, like women were doctors, lawyers, leaders, and now they have to wear burkas. So fascism and the whole understanding of what it is and how it sort of creeps into our very psyche without even knowing it, because we're involved in some sort of act of addiction, which I hope like will somehow, when I talk about this, they'll sort of have some.
some sort of what do you call it critical thinking. So I'm just gonna go on with what I've read and I I I I'm sorry I'm not validating the bibliography of who actually said it, but I am going to go through it as much as I can. So this lady says w women women did choose men, not men. Women picked the men that they were gonna
have children with. Now this is just this woman's theory. For most of human history, before we know, like she's saying five thousand years ago, patriarchy started.
Marina Crane (04:02.644)
Women did the choosing, not men. Women picked partners and mates and they picked were more often picked much younger men because they were selecting things that we don't select for necessarily. So she's saying that they were per te per selecting potential partners, not mostly dominant or the best looking or the richest. Women were generally s going through a selection process and patriarchy sort of flipped it around
So that for women and handled it and handed it to men, and men started approaching and pursuing and deciding. So again, she's saying roughly 5,000 years ago we forget we forget there was other ways. And this is just her theory. And again, too, you can take it up if it's conspiracy theory or if it really resonates with you. So part of what we're seeing right now with men is she's saying is that women, men see
Women as being unapproachable or they're afraid to approach to approach men are afraid to approach women and and dating. She said, even not even capable of dating right because right now because of women. So it's actually an evolutionary course of correction. It's almost like, as she puts it, the system is forcing a stop. It's blocking men from doing the picking so that women get the time, maybe in a generation or maybe two.
two generations to get uncomfortable and get comfortable with doing the choosing again. Like again, you know, I'm saying from my own perspective, when I was sexually active and promiscuous, I did the choosing. And and because I chose not to be in a like to have a partner or to have children, a lot of this what having a man choose me, I've never experienced that. Usually when when I found men to
be very clingy and attaching to me in a limerant form. I it it just I I just couldn't handle it and I just put boundaries down. I said, no, I don't want this. It it needs to be like a mutual understanding. And and I do think this woman in her theory res resonates with me because
Marina Crane (06:23.11)
I I do think as like the 70s is like that's 50 years ago that there there is has been a change in how in how women, especially younger women, see things and even too in terms of bisexuality like like that bisexuality in some theories is normal. So again too the whole construct of how we're trained and to who has chosen.
She says she says here, stepping into the into the choosing isn't just a kind of a small dating shift, it's a mental one that is potentially a really big evolutionary one. And to and it asks something much more of women too. Not just picking the man that makes her feel good or pays attention to her, but really truly thinking about it. That that's why women once did the real contributions, considering your contribution to evolution and what comes
What comes next for the generations behind you? Stepping into fullness of responsibility if you want to, if you decide to have children. Like that's her theory, and that's the reality of it. It's like when I talk to women and say, Well, I had a choice, you made a choice to have children. And and a lot of I think women that I've known, and I hate to say this, but women who pret are pretending to be indigenous bring on this religiosity, like,
well, that doesn't resonate with me, my children, my daughters want to have children, they want to be mothers. So, like for me, in terms of intergenerational trauma and limerence and the attachment and active addictions and just the realities of what is available for the healing process and in terms of healthy human sexuality is very limited in Indigenous communities.
So, you know, when I'm talking to women who are pretending to be indigenous who have never lived in indigenous re
Marina Crane (08:30.486)
anywhetra mete communities, i it's it's very difficult and again, you know, it's their choice to walk away and and ghost me. What what can I say? That's just my opinion and my experience. Because again, there there are sometimes a lot of people don't don't understand certain things. And I know some of the times most of what I've been talking about is like recently what's been happening with
the recovery center i here in Soutina and the separatist movement and even like this whole bunch of white supremacists doing some training just you know away from here a little w like a little on the sa on the outskirts of our community in Millerville. It's amazing that you know people
feel like it's a breeding ground for white supremacy in Alberta and like as if it's there's welcome doors here and and yet they don't realize like the indigenous population here, they don't see us because we're in urban we're in the rural areas and not in the urban centers. Mind you again, Calgary and Edmonton have huge indigenous populations as well. So again, I I I've gone through TikTok and again I'm reading these things about nuclear families and sexual human beings.
Like sexual repression that delivers through institutions produce a very specific psychological type. People who are obedient, people who are fearful, people who are dependent, and they are also susceptible to fascism. So that's why when I talk about intergenerational trauma, especially when it comes to the sexualization or the repression of indigenous girls from Indian residential school, because those were institutions, specific psychological type.
that they that they that they embodied like to be obedient and be fearful. Like I like I explained, my mother was afraid of white people. And you know and again who are dependent. They become dependent on on what is s suspect as what is deemed normal and appropriate under under the whole scheme of fascism. Now I want to I want to sort of
Marina Crane (10:50.35)
Talk about how how do I put it in a in a way that see, Indian resident like when when I've done some podcasts about slavery in the fifteen hundreds with the conquistadors and how they were trafficking like children, indigenous girls as fourteen, thirteen impregnating them, the whole the whole machismo or the whole evolution of of how
in our own men turn against our own women in in in how they take us as as property. wh why am I talking about this? Well because
A a lot of times w we things start becoming normal because a lot of the history or the corruption or the distortion of the actual person's life that has been trafficked has been erased. And and so a lot of things that especially indigenous women and black women have gone through has has been has been erased. Now, even in terms of the the declaration of independence and Jefferson and Washington and even the breaking away of
of these two democratic these two re a Republican and Democratic Party, what's the Industrial Revolution as opposed to slavery or freeing the slaves or using like like in terms of the Republicans and in terms of more of white the whites like white working class. All this stuff is so historical and yet it all binds into having people who who are going to be slaves or servants. And and isn't that what
Colonization is all about. There's no fixed solution in how to decolonize yourself. We're just embedded into it. And a lot of times when it comes to discussing white what pr pretendionism is, is based on that social construct of colonialism and the thought of who belongs to who and why. And and you know, like when I say I'm born into systemic racism, that's what I was born into. So again, when I talk about industrial schools.
Marina Crane (13:03.82)
those and the Indian Act and the law that was predicated, understand this, like we're talking about slavery. So when slavery was abolished, there was a hundred years of of slave owners just grooming and breeding, having breeding grounds because you couldn't import slaves, so you had to breed them within the plantations. And then even freeing the slaves too, that was also you know, even Jefferson, even though he he he didn't want to free his slaves,
And then and then you have other people who want to liberate, but you also want to have them industrialized and be part of the the the the big machinery of working in factories for cheap labor. So so again, all this colonizing and revolution and the economy boosting because in terms of the progressives or the call of the Republicans, it was always like we're gonna make this great, this big c great country but it was all based on on having
y people who were slaves to their jobs. So I and again I'm I'm being really simply my language is being very simple.
Okay, so it it so when I say industrial schools, the government had passed a law called the Indian Act and and they they were grooming young boys, especially in the Treaty Seven area, and they were taking mostly young boys who were mixed blood. so somewhere in their genealogy they were they were either French, Scottish, some of Europe playing bloodline, but but they were were recruiting and and having them come into these industrial schools to be trained as as ranchers and farmers.
And under the guise of like, okay, this is cheap labor. Okay, we're going to have indigenous boys who are gonna be like basically their slaves. Now you can argue and say that I'm I'm just cr you know, full of crap.
Marina Crane (14:58.124)
That's okay. You're entitled to that. This is just my o personal opinion. But the reality of it, even in Parliament, they said, well, if we educate these young men and they go back to the reserves, they're going to be converted back to savages. So like savages cannot be slaves. Under under understand this too, when they started the slave trade and they were try they were recruiting and taking large amounts of indigenous girls into Europe, a a lot of them were dying because they we weren't used to the diseases.
And and even when they tried to enslave us in the Americas, a lot of the indigenous people sort of were absorbed into other tribes. So so there was a huge, huge like understand this. The first 100 years of all like the Portuguese, Spanish, Dutch, English, and French colonizing, like there were there were some like again you can say about the conquistadors, they were horrible in term terms of torture, but also the Portuguese, because the Portuguese were
instrumental in the slave trade. Like in and you could hear horrific conspiracy theories of what they did to children. Now again I'm saying conspiracy. But understand this too when I talk about industrial schools and Indian residential schools. The law, even today, the Indian Act is set up so that we're basically wards of the state.
Now in that sense too you can say, Okay, well that's a form of fascism. Yes, because we have to
basically do so much paperwork just to get a law or or amendments so that our trust money can come back to our people. And even then, like like there's so much being publicized right now that people would have access to this. Whereas before we couldn't even hire a lawyer, couldn't even have a bank in our communities. We had to have a ticket just to leave our communities. And like I said, even women couldn't like this bill is being passed to grandfather grandfather
Marina Crane (16:58.968)
Grandmother, all these ancestors from decades since the Indian Act was first created. Now again, why why have so much control over indigenous people? Why? Because they wanted cheap labor, slavery.
You know, my my mother and my aunties and my grandparents, they were the women were always maids. You know, just like like the black people in the United States. No we we were never considered to be like in in in businessmen, academics. This is all part of the structure of the Indian Act. So anyway, in I just want to essay this is just my personal opinion. So she's saying his argument was that fascism doesn't require evil people, it re it just requires its repressed people and
And the institutions that are doing the repression, the church, patriarchal family structure, compulsive heterosexuality are the same sit institutions that make fascism possible. They are the mechanisms. He also says that you cannot swap out economic or political systems.
and expect things to fundamentally change if you leave the sexual repression intact. So that's why as an indigenous elder woman I'm trying to do podcasts on healthy human sexuality because it has so much to do with that repression or that fear or that shame or guilt about even talking about your sexual desires. So anyway this goes on so it says so if we move forward if we more toward if we move towards socialism, which I think
Is generally a good direction, but it would we don't dismantle the repressive nature of the church and the nuclear family and heterosexuality, we must produce a different flavor of fascism. Now, here's where I think he misses the critical point from what this woman is saying. He was working entirely on the heterosexual lens, and because of this, he did.
Marina Crane (18:58.378)
identify sexual repression repression as the key mechanism for making a society susceptible to fascism. But he couldn't imagine what freedom actually looked like because she is saying I would argue that that tr to truly free sexuality has to begin with accepting that bise accepting that bisexuality is the human baseline.
It's not a deviation. Okay, so you gotta sort of think about this and understand this. If you've been so indoctrinated about he heterosexuality and you haven't sort of looked at your what makes you sexually happy, in healthy exploration, fantasy, even understanding your own human development from from early childhood. Like you have to have the courage to do some self-reflection. okay, the the yes
Goes on that it's not a phase that someone goes through. It's not just the phase, it's not just a preference. I think that it is a baseline, and I think that we need to accept that. And if we can do that, then a lot of other things start to make sense. For example, rape culture, as she's putting it. The prevalence of rape fantasy, specifically among men, doesn't come from nowhere. It is a direct production, it's a direct product of sexual repression. It represents the
authentic pornographic connection, intimacy, desire is not made accessible to want so like what what she's trying to say is that you don't allow men to repress their bisexuality, you get rape culture.
And and again, I know even when I was talking to an elderly woman who was in an old folks home and I was talking about human sexuality and what what where the G spot is and
Marina Crane (20:58.792)
And she just said, I I don't know, I've never I my whole life I I don't know about sex. So we're talking when we talk about sexual repression, that that's what I'm I'm talking about is that there's there's the the inability to talk about bisexuality or or intimacy. So again this
Like again she's saying there's bisexuality you get rape culture. So again, I I want to reiterate the where the female G spot is and where the male G spot is. And that's a biological function where the where the male G spot is. And if you don't know where it is, Google it.
so the f the fantasy of rape is what happens when you take a human being's sexual life and put it in a box for too long that what you've got is like like like
Okay, I know I'm paraphrasing. So the maj major conservative political events, grinder cra crashing during those events. See I didn't understand what grindr was. Like again, you know, all like I said, a lot of what's happening in social media and what's available to our young people.
Like gring grinder culture? Like even the Republicans when they have these conservative parties in huge cities, the the grain grinder website crashes because of bisexual activity, men hooking up with other men. The worst the worst kept secret in American life is that the loudest voices of
Marina Crane (22:42.892)
compulsive heterosexuality are often being toted by men who are privately terrified of their own most repressed becoming the most dangerous. I had a a white acquaintance who said to me, the most dangerous again, the most dangerous person a woman could be associated with is their partner. But but even with a white woman, the most dangerous person, yes, is their white partner. But it's also when he's not even engaged with her, when she's when she's when he's
With other white men, and they give themselves permission to do horrific things. And again, this is where this whole conspiracy theory comes in with Jeffrey Epstein and all these things that you really have to do research and have some critical thinking skills behind it. But again, too, a lot of this is theory. So what she's saying is she's trying to point forward to a deep interconnecting connectedness of all this fascism, sexual repression.
rape culture, the church, the nuclear family, are all not separate problems. They are all the same problem. And they are the heart of what we call Western civilization and the very core of what means to be quote unquote civilized as a system of sexual repression. So total the most people don't even know it's there. They just know that what we know is desire that when we have desire or we feel desire, it's dangerous.
And until we dismantle that, until we actually accept bisexuality as a human baseline and stop organizing society around the repression of that truth, we will keep producing conditions that are ripe for fascism over and over because their oppression is still doing its work. William Reich R-E-I-C-H argued that sexual repression, the kind that gets enforced through religion, through nuclear family, through the idea that there is
only one w right way to human sexual human beings, that kind of sexual repression. that room where, you know, you slowly like const I don't know, like I what I'm trying to say is that
Marina Crane (25:00.148)
Sometimes as women we just focus our whole society around men. We we don't we like in terms of literature or in terms of films and s and things that, you know, are dominant with with men in there. Whereas when when you're in a I'm just saying this like in terms of the the audience, if you're lesbian then you're going to be wanting more lesbian content in terms of literature. And and I think too it's the same thing
With men in terms of bisexuality, instead of having to repress it in grinder culture and as well as rape culture. So this woman who's talking about this is so women who are in partnership, long-term partnership, we know that now that coercion often doesn't look like force. It can be disguised as feeling like you're sexually liberated or open-minded or adventurous or just do not up or you're just not an uptight woman. So you say yes.
And she's saying yes to pornography, okay? So in this relationship, what we're talking about is men in and women in in sec in partnership where the man is is engaging in porn with his female partner. So they they so what he watches and what he tries and what he suggests to have done in the sexual relationship, she goes along
that way she he convinces and the woman is convinces yourself that this is gross and that you're expanding your sexuality. So it so it's an engaging and saying, well no this isn't gross. We're we're just expanding our sexual experimentation. And and because maybe you're not expanding towards your own desire at all, maybe you aren't even it maybe this isn't even in your fantasy driving that exploration in your own life and in many stories I
I've heard so many other women the exploration usually lives in one like there's only one direction. You don't necessarily discover that you love these things. You discover that he wanted them and they were readily available and they were everywhere and you were present as a kind of normal exploration. So saying no felt like you would make make you seem repressed or insecure or judgmental. See and and like and I and I'm talking like like again in my community
Marina Crane (27:26.064)
Everybody knows each other, and so when there's young couples who renewally get married before they even started to have children, you know, she used to have parties. They they'd all gather together as young couples and watch pornography. and this one this one particular couple, I think they had about five children. again, the woman is taking part because the man
you know, saying, well, you know, I don't you're you're not a repressed, you're not insecure, you're not judgmental to to this woman who I grew up with. I grew up with these two two people, okay? now why am I saying this is because both of them were were pedophiles. Yes. They were they were in a relationship and each involved in this porn
and again, people who participated in these gatherings watching porn as couples didn't actively like have orgies. I'm just saying that the this was like probably in the geez, what forty, thirty years ago maybe? Forty so like again,
I have never been in a relationship but I do know these people and I do know some of the people that they hurt. Some of these people were just like fifteen and sixteen years old and and the result of it is like like the one woman she's passed away now.
And the fellow he's been charged with sexual assaults. Like it's it comes out in like you know, people say, natural law. And I I think when you're in a community where there's holistic collect and a collective, i it does come out. whether or not ch whether or not you want it to come out. And and I think that's why it's so much more dangerous in in white society because you're so individualistic and you don't have community and so you don't get to see the outcome of of
Marina Crane (29:27.758)
this this we'll call it s this what do you call it lack of critical thinking skills or these swinger parties or this grinder culture. Anyway, I'm just saying it human behavior. You sh so this lady is saying you don't necessarily discover that you love these things. So this like and she's talking to women.
Okay, because women have been taking part in this, in the relationship. And and sometimes so you you you know, you just keep going on for years in your relationship and then one day you realize that you're just not excited anymore. You don't want to do this and you're not turned on and you're simply performing by putting putting it back, it doesn't make it doesn't feel like you're discovering your own desire. So again, the repression of women's sexuality in terms of the relationship with their
partner. Now I I had a a niece, you know, like and I've met a lot of you know young, brilliant people who want to go into therapies and psychology, even older people who are pensioners, that want to go into therapies and I'm going, why would you want to do that? The majority of people that you're gonna be talking to are going to be talking about their sexual behavior and and how to like the conflict that partners have. I
You know, like I I just like that in itself is a whole big different conflict resolution that I like it just go nope, gives me the heebie jeebies. I don't wanna parts of that. So anyway, this lady is saying it feels like you're threatening the relationship and it feels like you are judging him and it feels like you are being you are changing the rules. After years of saying yes, you don't say it anymore and you keep performing. so she says in a long term trap that many women
find themselves in. It feels like it's sexual freedom or exploration, but sometimes it's just what it really's been exploitation or posed as exploitation is really just an exploration of his desires and not your own. That's why when I've say I'm going to do a podcast on healthy human sexuality, especially when it comes to female healthy human sexuality, and that it y there's no shame or guilt or or something
Marina Crane (31:50.93)
where you need to repent for participating in it for so long that it that it's because you thought because it was mutually acceptable from the outside when really any any particular sexual act is inherently wrong or evil or perceive that way in order to control your sexual libido or desire. Like it it's it's about like the different questions you ask yourself, whose desire is really leading the relationship
And and it that's a hard question, not only for like just you who are listening, but for everybody. It's impossible for us to answer. But you have to remember the last thing that you're introducing, you're introducing something that is sexual that you generally want to be felt completely comfortable to do and to pay attention to. And and it and if you feel like you just simply can't say no.
That's something to pay attention to as well. Your enthusiasm has slowly faded until it's almost gone, knowing you're not alone, and it is a common experience for many women. And sometimes the first step isn't becoming more adventurous, sometimes it's just becoming honest enough to ask yourself what you actually want and knowing what this isn't for you. The problem is sneaky patriarchy doing its job, and I want, and again, she's talking.
about why when a a male partner introduces pornography into the relationship. So again a lot of times when when people talk about
Things that that
Marina Crane (33:50.136)
Paul, we'll talk about racism.
Yeah.
Because sometimes like I say, identity and again even with pretendianism and the word identity, like I've I've said, like it's an evolution of of changing our thought behavior and patterns of you know what what we feel is is healthy. I know recently, like I said, there was a group of white supremacists doing some training
in you know in Millerville, just south of here. And this one this one lady on TikTok, she's talking about the practice of racism is bereefed. I don't know what the word bereaved is. There's something distorted about the psyche. The huge waste and its disruption and distortion.
It's like it's profound r r rise that nobody exam examines. It feels crazy, it's crazy and it leaves. It has just as much determ deterior d dil delirious effect.
Marina Crane (34:57.326)
Okay, I'm sorry, but you know, I'm just reading the essay here. And I should quote I should do some bibliographies, but I'm sorry. so anyway, this white person on white people, but we take it away, take your race away. And there there you are, all strung out, and all you've got is this little self. And what is it? What are you what are you without racism? Are you any good? I I still
Are you still strong, s still smart? You still like yourself? She's saying, I mean those are the questions. It's a part of of it is yes, the victim. How terrible it feels for black control.
control like that. La I am not a victim. Like she's this is a woman, she's a black woman and she's saying I'm not a victim. I refuse to be the victim of the other person who is normally inferior and that's what that's all that's that a serious question. Of course, racist if you have a whole if you have a whole like his or her self esteem and def the definition like like like you can only be tolerant because
like if you're someone kneeling in front of somebody who you know is tall there's a serious problem because like you're saying she's saying my feeling is white people have a very very serious like that they have to start thinking about like if you take take take black people out of the question she says do you understand that people who do this who practice racism are bereafed? There is something distorted about the psyche, it's a huge waste.
And it's a corruption and distortion. And it's it it's like a profound neuroses. So in other words, she says you take away those hate towards someone, black, brown, whatever, who are you who are you left with? What kind of shell of a human being are you? That your whole ego, your whole profound motivation and mission in life, when you take that away, then
Marina Crane (37:10.348)
What's left? Like that's that's a really profound statement on racism and I think too when I look at when I hear about people being trained to shoot and kill people of color. I I don't know, like one time I was driving through Wyoming and I got stuck, I mean, my poor second hand truck car. Every once in a while I'd stop and I'd take a wrench and I'd hit the gas line and the little pebble will dislodge and I'd
p pump on my gear guzzling automat standard vehicle, you know, and and and usually it would dislodge and I'd start. And w well one time I again I'm this is this is on my way from Wyoming to Utah by myself.
Okay, so I get stuck in this this van this this station wagon pulls up and two two white men and there's a woman and they have fishing lines and two children and the two men come out and the one guy like I could see the woman and children looking at me and the two men come and one guy says to me, Are you black? Are you Indian? And I
I thought, what a question. Instead of hello, can I do you need help? The first thing he was asking me if I was black or Indian, and I said, I'm Indian. He says, Good, because if you're black, who wouldn't help you? So, like again, this whole like if you didn't have that, who would you be? Well, the bless his heart, bless his racist heart. That you know, they hit my thing and the pebble dislodged and my car started. And they followed me to the next town. And as I pulled out of the town
They followed me and they waved goodbye, like that, you know, waving goodbye like we did a a godly service for you. and for me, the reality of like what would have happened if I was black. and I've and I've seen that like in New York when I've when I've gotten on a bus and
Marina Crane (39:08.756)
And there's a bunch of black people and white people getting on, and there's a a white lady in front of me who has an extra seat. And every black person, every black woman who asked her if she could sit there, she'd say, No, it's I've got a friend coming. At the end, when everybody's on the bus, she's sitting there by herself, no black friend. And and for me, people are people. I mean again too, I I I say that and yet, you know, I I I'm
It's it's just the way things are. Sometimes sometimes it's really difficult to have a white friend. So
A lot of times a lot of non indigenous people don't even realize like the United States and Canada are two different countries. And the United States it was like thirty five years ago, native women in tribal land, the nation couldn't even touch anybody any man who who would like hurt hurt hurt an Indigenous woman. It wasn't until two thousand and thirteen that as native women fought the law through Congress it gave their nations the right to prosecute. So
So you you you don't wait to be like you know, you you're waiting to have somebody protect you but yet the power like they had to write the law that, you know, like you they they never taught you that native women change like that they've changed the federal law to defend like again
Th this was in the law was defending non-native men who harmed native women on tribal land. Her own nation could not touch him. In the courts and like the ruling in nineteen seventy-eight stripped that power away and the predators learned the reservations was a place with no consequences. And that changed in 2013. So a lot of times you know, even when I talk about Nathan Chasing Horse and you know how he was prolif po how he was prolific.
Marina Crane (41:10.64)
in Stan what do you call it? Wolf's Wolf's flats, like Wolf's Points, I mean, Wolf Point in Montana, the the reservation there. Because it's a very poor reservation and there's a doc documentary on that and just how they're trying to recruit police, but they don't even have places for them to live in. So you gotta understand this whole dichotomy of of policing in in reserves in Canada as well in United States. So you know in
a lot of times when you're trying to to have justice for for people who who
do horrific crimes to women and children, they they get away with it because they're protected. The the law can the law can't touch them. Again, you know, people understand this. Like I said, the Indian Act is the a law that's that's ruled under indigenous Metis and Inuit communities. And only two, three years ago, like I said, the nine Sioux tribes, the Inuit and Metis were considered indigenous.
You know, 'cause a lot of people like they just kind of hum and haw and go, Well, it's not me. I'm not Native American, so it doesn't affect me. But yet they sure as hell, you know, have this colonial stereotype or this colonial way of thinking about, you know, being the white savior. So anyway, I
There there a lot of other things I could talk about in terms of even how like Metis like in the states in the States it's Cherokee. In Canada the issue is Metis. So they're two two different names, but they're they're for the ta same same two, like they're talking about indigenous indigenous people. So again if you want to learn more about that, you know, it's it's important to know. again too, there's a whole
Marina Crane (43:05.711)
structure and understanding of that. And and anybody who tries to prove that they're indigenous in Canada go go through quite a rigorous ordeal of learning about the the aspects of the Indian Act and you know just the fact that we're actually getting lawyers now. You know it it's interesting that people just like, it's the Faber of the month I can pretend I'm indigenous. So
Let's see now. Yeah, it's it's an interesting thing about I like I like I said, there there are some things. So
Again, I'm trying to be like I said, I'm scrolling through these things that I'd been thinking about in terms of topics. So here's another essay where they're actually doing research that shows about sexual fantasy, not what we've been told. So this guy, Dr. Stacy, a private private intimacy advisor and sex coach, is helping you see that it's just not about genitals. So let me give you a clinical picture on fantasy. Research actually consistently shows that having active
Sexual fantasy life is associated with a higher sexual satisfaction, not lower. Higher relationship satisfaction and not a sign of dissatisfaction with your partner. It also shows that fantasy and desire to act are neurologically different. Okay, understand this. Fantasy and the desire to act are neurologically different. Having a thought is not the same as actually wanting it to happen. Your brain can find something compelling without
your body or your values agreeing. And here's something else that almost nobody talks about women on average report fantasy lives that are just as active as men. The say the shame around female fantasy is entirely culturally constructed and has no biological basis. So this is what I do. And this is this lit the talking in the essay. It takes decades of clinical research to make use usable for
Marina Crane (45:16.056)
real people to get results. Because fantasy your fantasy life is not the problem. It's informational. So so again, when when I talk about limerence and I talk about survival and that you know before there was civilization or the construct of academics and clinical psychologists and social workers and and people throughout history went through trauma. like
like the the whole construct of of like shame and guilt and and like how again in terms of oppression and repression
that it has to be clinically like you have to have real people at real time help you navigate through the deconstruction of of that event. And and that event could have different fallacies or different illusions or delusions depending on on the trauma that you experienced at what age. And and this takes this is like a whole lifetime of like decades and decades of of
Self-reflection. A lot of times too, you don't even know that you're being triggered because if you haven't visited it before, then then again, like I use the analogy of driving down a rickety road and there's a lot of potholes, and and for each trigger you hit the pothole and damage your route, I mean your tire or your your your what do they call it, your your wheel alignment. Okay, so the more the more you hit the potholes, the more you damage your vehicle. And
And that's what I talk about recovery and relapse. So so the more that you're involved in your active addiction, the more you damn well hit those potholes and the more you damage your vehicle. Okay, so by the time by the time you you're in your fifties and you've been doing this without any help or guidance or or you know, like support, active support and trusting another human being in learning to guide away from those potholes. That's why it's important to
Marina Crane (47:29.696)
To understand when you're a child and you're looking, and you and as an adult and you're looking, you feel hopeless, you have to understand, you've got to forgive yourself. You are an individual, you cannot help that high-risk child on your own. You need a community to help you. And it is important that the community, say, for example, is really highly structured with therapists and you know professional people.
And and that's like like a magic wand. Abercadabra, indigenous people inwit and métis have sovereignty over their children and we have all this magical, you know, professional people helping guiding our children. That like I said, it's a magic wand. It's just going into legislation in Canada for us to have sovereignty now. So, you know, like I'm trying to say to people, understand this. We are not the same.
as people who are living in the province who've been, you know, sort of like the whites like the slaves or the serfs of the industrial mechanism called democ like called industrial revolution and and you know like the whole notion of of how, you know, the class system pl interplays
Like when I talk about the Indian Act, I I talk about the caste system. When I talk about systemic racism, I talk about the caste system. 'Cause 'cause it's based on that. It's based on a caste system of who who gets up to the upper class. Anyway, so as well as like
what this where we're talking about women on average report fantasy lives that are just as active as men. So again, like it the shame around female fantasy and is entirely culturally constructed and it has no l biological basis. So that's why like when I am saying I'm gonna have a podcast with with indigenous women, I'm talking about culturally constructed how we were perceived as being sexual females
Marina Crane (49:35.136)
through our grandmothers and our great-grandmothers and how it's been handed down to us. And it's important to have that discussion. So like again, a lot of things that I talk about, you know, have been done and established in tur with real people over clinical research. And the sad thing about it is like a lot of the documents, documentation about indigenous people has been really distorted by the Canadian Psychology Association because they refuse to
even document indigenous women who like indigenous academics who you know have done the work they refuse to publish them so again you know why you know like again it all has to do with this class system and that's just my personal opinion okay so
Marina Crane (50:34.498)
You know, I sometimes when when I do talk to women about the G spot and the clitoris and I talk about orgasms and just the whole nature of the biology of women and and the fact that you know, there's the argument and two, you know, I mean,
Sometimes I know I trigger women and sometimes I you know, I when I do talk about healthy human sexuality, especially when when we're having a debate on on
Like like when people are having sex and th there's liquid and fluid that come out and they say, Well that's not pea it's it and I and if I trigger you like I'm sorry, but i it is urine. Like the it is made by the kidneys and it is extraction from the bladder through the urethra, it does not mean that that you you know, like it you know, it
The guy jokingly says this isn't a water sport. It's for one reason we have the clarity on this subject because it would help to remove some of the shame that people who can and do experience this gush of fluids in their orgasm because we can guarantee that your partner who is there there to experience the beauty of the waterfall does not care what it is. You know it's a place of trust.
And again, this is what I'm talking about in terms of women having the ability to free themselves unless they're repressed and the man is having control and is using that to repress or oppress or or or basically put shame and guilt on you even experiencing that desire or that that awakening that that a lot of women don't feel.
Marina Crane (52:29.558)
And again, you know, it's only if they say no and they start realizing, no, I've got to experience this in my life. And and that's why like it's important for young women to evolve into understanding this in terms of sexuality. There are so many senior women who don't even know where the clitoris is, who don't even know where the G spot is. And so, you know, the whole case is like like this fellow is saying, looking again to find out
That the bladder in all cases was the source of this fluid because it was empty. Like when they were doing the research and saying, okay, where did it come from? And then we have this second one, which is the a wild study. If you read the details, because of what they did, they had this woman, they catheterized them, drained their bladder, injected them with blue dye into it, and when they when and then when they brought it the completion again, and guess what? In any case, the the emitted fluid was blue and really quick.
So so she he says we need to address the fact that people think that squirting and female orgasms are the same thing when they they are not, or the sea female ejaculation are not. There is physiologically two separate events. Squirting consists of clear, pale yellow fluid, and that is because it is produced in the kidneys, and the other very rapid rate in order to fill up the bladder. But if you looked at it
chemically which they do and they have done, they find the components of urine in it. So he says it it but it tends to be creamy and white, sometimes sticky fluids that produce a smaller amount and it's produced in the pull peluutylary or skin gland. These are located on either sides of the urethra or just inside. And if you take a look, you may actually be able to see the tiny pinholes that is where the fluid is emitted from.
But wait, there is more because this plant plans are also known as the female prostate, that is because when you take the fluid you look at this is what it is. It is found in the PSA or the prostate specific adj antigy, and this is the same thing you will find in the male semen that is being produced and pushed through the prostate. This means that when you are getting your giblets properly jiggled I like the way he says
Marina Crane (54:56.608)
properly jiggled giblets. You're emitting both fluids together. It does not mean that squirt is something mysteriously third fluid that we don't fully understand, and there is no reason to be ashamed of it or anything else. Let your partner come to the water fountain and tell him to drink up. It's funny that people actually think that this is this is true, but square square does not but s does not pee. Okay, it has again
Again, PSA and some other things in there and you might think that it's just P for whatever reason, but get the narrative out of your head, because it's not just P. It does but it does pre-cum but it does but so does precum.
is pea, it is urine, it it is made by the bladder, it is excreted from the bladder through the urethra. It does not mean that if you're into water like again, I'm just repeating what he said and and it's important to you know talk about these things. So again
Do men have a high sex need drive for masturbation? I I know I'm going into this. Like I like I said, I I I found these articles very interesting. And and again too, there's critical thinking. Like I said, this isn't something where you just sort of go in, you know, I want to learn something. Un unless you've actually had healthy like a healthy sex drive and and have been seen as a sexual human being and
And so like
Marina Crane (56:39.87)
like if you have a compul like you have compulsive need to have an orgasm, if your sex drive is linked to testosterone and libido, then that means your body is functioning properly. If you're compulsive if you're compulsively cannot control yourself, it sounds more like an addiction. A man that is fully in his body will never need to use his wife or the body of another woman to simply get off if you have the desire to make love that will lead you to do the emotional and physical work to produce pursue your
wife and not just use her as an object. So again, the whole understanding that women like like again if you're in the relationship and you've been saying yes and and you realize like I shouldn't be saying yes because I don't feel comfortable, then then like 'cause you feel like your your partner has been using you as an object. Sometimes it takes a lot, like I said, it's even even when it comes to lateral violence and for me as a child
child wondering why why does my mother stay with my father or why do my aunts or these female relatives in my community stay with these men when they're so violent towards them. So again too I think a lot of has to do with sh shame and guilt that they're not being like again fawning this limerence all this mental health stuff and I and again I'm I'm not just talking just about indigenous women. I think it's a historical fact.
in terms of fantasy and limerence and being a survivor. And so how do you create safety and stability in your relationship so that your sexual intimacy is calm and regular and satisfying in both of you? If you don't ejaculate today you won't die. Let there sh then this guy is saying this to the guys. He says, let your desire be fully functioning men and not lead you to, you know, like pornography in private or masturbation in private. But to cultivate
this emotional and physical intimacy flours in your relationship. Being compulsive is not a high sexual drive. Choose to be emotionally regulated and harness all the sexual energy to benefit your relationship and create safety. If you're a couple that is rebuilding trust right now, like again, you know, it's it's again I'm only talking from female understanding.
Marina Crane (59:05.089)
When I when I see older females who are are battle fatigued and and their central nervous system is so out of whack because they haven't been able to regulate. They've just been constantly being bombarded with relapse and recovery, not just from their own sensor nervous system, but from their adult children and even their grandchildren. So it's compounded and no no no wonder they choose not to be in any sexual relationship because then they'd have to
To deal with that that individual too, which again is going to be triple whammy on the female psyche. And again
All the more reason to understand your mental health and to find balance and understanding of what it is to be a healthy human sexual in in in in understanding balance of like like gambling, pornography and fast foods, all those that trigger your your your hormones within your brain, all that that stuff that I think in in like in closing I just want to sort of get get to the base
line of of I think when it comes to what happens when when children are when there's trauma and what the brain what happens to the brain it it's it's really again there's so many things that
I was looking at. It would take hours just to to understand, but
Marina Crane (01:00:47.67)
Let's see.
See it's it's about regulation and finding a reliable, controllable source of stimulation that relieves when the internal world just feels too overwhelming and too empty to tolerate in objective in object relations terms like the
Like it's it's like it control controllable because it's never disappointed, because it's available and never leaves. Substitute and like all substitutes for genuine connection, it works in short term and creates profound isolation in the long term.
Because it's not addressing what w what w addressing was never really for sexual content. It was for content for aliveness or something real. As always this resonates so again, you know, again when when we're talking about
Marina Crane (01:01:47.106)
just how the human brain works. A woman loves me and a man never raped me. Okay, and this again is a young man talking about how he had to learn how about sex all over when he got sober.
Because like he was scared and you know, he was because my the very foundation of his sex was that of being molested and he can't change that. So he goes back in time and he builds the reality. So the idea of intimacy and love and relationships, what it means to you know be all jacked up. That's why for him he chases women so much because he's trying to erase you know what what what had happened to him. So he says having sex with a woman meant that that what happened
To him, never really happened. So he would cheat on his partners and he didn't have sex. Like he just, you know, it's the whole notion of like like somehow he needed to be fixed, he'd run away from the issues, he'd need to find some attention. Maybe it didn't happen as a kid, and loved to meet with like he used sex, okay, to normalize the trauma that he experienced. And the sexual conversation is really hard and sometimes a great.
greatly emphasized in in getting his into his sobriety because it's a huge issue that you know just makes sometimes makes the individual feel all alone and struggles with with a woman to love and that a me that he's understanding that a man didn't really rape him. So again all this notion and stuff that happens to children and do you know even how it affects theirs intimacy with with women once they become sexually active.
so,
Marina Crane (01:03:38.476)
Yeah, he talks about all this. Like that he's he feels broken and he feels damaged, but all that trauma and all that toxicity that you go through, you're stronger and that you can heal through that. And it all starts it all starts by not isolating not isolating.
And it starts with sharing and it starts with finding support. That's why I'm saying even when you're trying to deal with limerence and this trauma, you have to have a support system in place. And and and they're making excuses that people don't care. You have the ability, you have to have the courage to find those safe places, to find those people that you can trust. If you self-isolate, you push yourself away and and like it's just it you cut off everybody around.
around you and and the and you get re and you relapse. And so if you're constantly trying to be an active addiction, you're constantly re reacting over and over again. So let's see now again here. I I'm sorry to keep on jumping from different things, but see women are sex
fantastically sexual. They love sex. They l they think about sex all the time. They wanna have sex with guys that have genuine burning desire for and if you're a woman and you're experienc your experience of a woman, it is th to the contrary that
I hate to tell you this, it doesn't bring me pleasure to have to tell you. If you're not that guy, you are with a woman, you're married, you don't care how you been how long you've been married, you don't care how much she says she loves you, if y she does not have genuine burning desire for you. And this is a guy talking to people, okay. Like I said, when you go into social media, you have to have critical thinking skills here. In other words, she's saying she really she's ready to jump your bones all the time, virtually speaking.
Marina Crane (01:05:38.304)
speaking and then you're not you're not you know like he's telling these guys he says a lot of times women aren't even aware that they don't have genuine burning desire for the guy because they don't have a lot of relationship experience or sex sexual experience. That's why like when I meet older women they say well I I never had like the sexual experience so you know like in other words you know they really never really had this a burning desire. Like and that's that's so sad because you know we only
Have one life. So they don't really know what the contrast to that women who've had that and they're with one guy and then they got married or in relationship with another guy, they will tell you that they they'll know. And if you're a guy who has experienced genuine burning desire out of women, these and those guys know too.
So not not to feel bad, I'm gonna he's saying to this, he's gonna tell you life can be rewarding when you're getting genuine burning desire because let's face it, sex is a big part of life. So if you want to fix that in your life without being the dancing monkey trying to rim up approval from your woman or any other woman, but actually coming from a place of strength which women find extremely attractive. So in other words, like like like I'm I was talking with with Chashdawishday about permissions.
And he says, you broke hearts. And I'm saying, No, I there was a desire, but it wasn't it wasn't like a a sexual desire, like a burning sexual desire. It was just, you know, like a need, like I thought, okay. and and I think most most like about men and that most women will will not accept like women are fantastically sexual. Like again, a woman has to really look at
who who the the psychological makeup from you know self reflection like in the age of consent. Like that's why it's so important to to understand your own trauma and your own lived experience and and to have like guided imagery with other women, other professionals so you can get some genuine understanding of who you the chemistry and the physiology of you yourself. So so for example for me I'm the oldest granddaughter. My father and my uncles, they
Marina Crane (01:08:00.314)
didn't have children. I was the oldest. So they didn't know how to behave around a girl.
So I didn't realize this, but and you know talking to f yesterday I was talking about this and I said, Yeah, the men that I'm attracted to are like Sasquatches. And like if you don't know what a Sasquatch is, look look it up. And and I said, Yes, I said, We're sitting in a restaurant and I say, Yes, if a Sasquatch walked into our restaurant as we're eating, all the people would run. They'd be so scared. I said, For me I just sit there and go, Do you wanna have a seat? I said, Because because that's how I was raised.
Not like and again it's not any fault of of the the the caregivers in my life you know the my the caregivers in my life never abused me sexually i it's it's just how they behaved in terms of the testosterone and all you know like like being scary. It wasn't to me, they weren't scary. It was just like I I was just sexually attracted to them, not even knowing that that's what was happening.
happening but as I became sexually active and and I gravitated to to Sasquatch men and I I'll use an example like I met this draft this deser this deserter from the Vietnam War. Again scary, okay? And and throughout my life that burning desire, I've never felt that ever after.
Okay, because I you know, I've just never met Sask a Sasquatch after that. So and I'm using that as an analogy and I'm I'm making humor of it. But the reality of it is as old women have this have this we'll call it psychological construct that was established like in structure like from age five and and as it builds up in in in your childhood to be until you become sexually an adult to understand what what it what your body
Marina Crane (01:09:59.968)
feels like. you you you you have to understand it. And and for me, like sa say being seen, giving myself permission to have boundaries when I'm sexually attracted to such men who have this charisma of a Sasquatch. That's a that's I mean people can laugh and say what?
No, but the reality of it is like it's it's it's just in my nature. And and I explained it to the lady I was talking to yesterday, I said, My older brother, we had this rooster that would just charge and attack all the kids. And I'm a child too, but this rooster was running after my older brother and I just went running right up against that rooster, yelling at it to leave my brother alone. Not afraid of it. And and that's
That's like that's just part of who I am. And and I cannot erase it. I'm not gonna have religiosity say that thou shalt not behave this way, I shall not be oppressed. This is just who I am as an indigenous elder female. And I think too when I try to do the podcast on healthy human sexuality, when it comes to grandmothers talking about their sex lives with their grandchildren and even under having them understand
that libido, that sexual drive, doesn't go away. It's it's a part of us until we're six feet underground. And I use I use the analogy of like my my friend whose mother wa she looked after her mother for seventeen years and she she was ninety seven and so when she says she says, you know, I've been after my mother to do
to do some walking, she says. And the reality of it is she won't listen to me. She won't walk. She she refuses to. And she says, but then again too, she says her her physiotherapist came. She says, now look at her. And I'm on a Zoom call with her. And sure enough, I can see, you know, her mother walking back and forth, back and forth. And and
Marina Crane (01:12:11.702)
So she says, Yeah, the only reason she's doing that is because her her physiotherapist is a handsome man. And and so like like it was really like interesting. I said, I'm you know, I'm so fortunate that that I knew your mom and that
you know, you took care of her, sh you didn't put her in a nursing home and you, you know, saw her as a sexual human being right until the day she passed away. So, you know, that's that's the reality of of as we age. So anyway, there's there are some things too let's see here. I know there's one about
Mm-hmm.
Marina Crane (01:13:05.218)
again too you have to be really critical in in in what you see and what what happens in in
in social media and I think a lot of young people get get bombarded by by the things that we think are are important but really they have no comprehension of like just how how dangerous it can be
to think that some of these people who claim to be knowledge holders and are like they're they're conspiracy theories and they have some mental health issues. I think recently too on TikTok one of the these big influencers started lashing and cutting himself
You know, I I have I know one young woman whose partner had died a couple of years ago and she's increased her visibility and viewers by eighty thousand people. So again, you know, and it's sort of like a voyeur when you're in social media and doing TikTok. So anyway, I think I want to conclude with some of the things that I think how we regulate our central nervous system and
How you know like we tell our central nervous system what's unsafe. So usually like you get a bear hug, wet blanket, or the body saying you want to be held. Like the these neuro neurodivergent location describes love as something to the nervous system too altogether. The creator calls them locators rather than language. You break down the heteronormative history of of the origin. These alternative love languages, there are like what love will actually actually
Marina Crane (01:14:51.248)
actually is when the nervous system needs to tell its truth. And so she talks about the this article that comments on these five things that
that they name and that are completely missed. But see, she said when you go into the five ADH love languages, they found that these are ha heart the like it's first is like info dumping, sharing everything you know about something you love as an act of trust. I'm letting you into this part of me that lights me up the most, parallel play, being in the same place
same space, the same room. Now I want to go into this act of trust, sharing everything you know with some something you love as a act of trust. I I went through that. I went through that with Wachashthawashte. And okay, so parallel play, being in the same pl space, the same room, doing the same thing. No performance required, just your presence. So again, just having that. That is a love language in itself. But also I don't know, there's another something
that one like you see it and you thought of it and you you and I was thinking of you. So in other words like gifting if I see something and I purchase it because I'm thinking of someone I'll gift it to them. And that's part of love language too. When you're when you're not there but your s you know your your executive function like you might be like you switch it up, you regulate like you you regulate each other a d like it's consistent contact tells you never
nervous system like something's unsafe. it's a bear hug and or a weighted blanket. Like it usually with anxiety too, a lot of people use a a weighted blanket to you know calm their central nervous system down. And and so it's like she said it's heteronormative history of the original like love language. So when the central nervous tells you the truth, you know you're familiar with with with the like it's a it's like a ritual or ceremony.
Marina Crane (01:17:00.944)
And you go through it with individuals throughout your life, and it's sort of like a checkbox, okay, I've done this with this person. And and it it's you know it it's it's a validation because it's validating that you've put some boundaries down and you're respecting each other, that you're, you know, both accepting each other, and
So I I wish I had this one about the central nervous system and maybe if I can find it in here and I can and I can put it through, then No, that's not it. I I I did try to go through all of this. No, that's not it either. Sorry.
Here it is, hopefully.
Yeah, it's a light day here on the channel. When you experience trauma, especially as a kid, it really does a number on several systems in the brain. Starting with, like, the amygdala, the body's threat detector, it can become more sensitive. The bit the brain noodle at the front of your skull, the prefrontal cortex, the spot that is responsible for emotional regulation, becomes less effective. And then you have this stress response, which is full of hormones that rewire the brain to prioritize.
Whatever fixes stress the fastest. When the electrical cucumber, your brain, is emotionally numb or anxious or feeling depressed. There are shortcuts like sex that will allow it to take a break and organize for a bit. And your brain doesn't tend to care about what works long term. It wants easy fixes, what works right now. And sex can be the ultimate form of self medication because it is a literal cocktail or quittel, depending on which.
Marina Crane (01:18:51.776)
You're going of things like dopamine, serotonin, endogenous opioids, and endocannabinoids. And then you have a little bit of oxytocin, a bonding hormone, thrown in on top. So not only does it do a fantastic job of organizing everything and providing a break from emotional dysregulation, it is also self reinforcing, which makes it pretty powerful. And it's no accident that things like food, alcohol, and gambling also fall into this category of coconut.
Strategies because they activate, albeit not as strongly, this same reward pathways and hormones. And evolutionarily speaking, or survival-wise, this is not bad programming. A brain that is raised in an environment that is filled with trauma, that is unpredictable, is going to become hyper-vigilant and it is going to seek immediate rewards or things that provide relief and connection. And sex offers reward, relief, and
Connection. Tab A is in slot B. You're connected. Please remember that stuff like this does not mean you are broken. It means that you are a survivor. The good news here is that if these are behaviors that you want to change, the brain can be rewired. It is malleable and you can learn new, healthier patterns of coping. And while DIY is an option, it is beneficial to hire a professional when you are dealing with a complex machine.
Like yourself. They are going to provide scaffolding and shortcuts and accountability that you simply may not be able to do on your own. But you're not broken. You're a survivor. Remember that. We're gonna be talking about hypersexuality and see, that's why I'm talking about when I say hypersexuality, and and again it's accountability. So that's why I say shop around for mental health workers, shop around for people who support, that can lay those boundaries down, and and as
They as you interact with other people and they're doing this for you, or you're helping yourself to get to this point, then then those central nervous system and balancing and and and coping, like I said, as you're driving, you're avoiding those potholes. But but again, too, you've got to understand your survivor. You're surviving that road where there's a lot of potholes. So eventually, as you're driving and you see those potholes, you can miss them. And once in a while, you know, you
Marina Crane (01:21:21.272)
You can hit a pothole, but the recovery is gonna be a lot faster. And and that's why I say healing is possible, especially when your brain has been traumatized from a very young age. And I and I use that like when I say I'm attracted to Sasquatches, yeah, that's that's like like that was the impetus or the the catalyst for self-exploration and reflection. And and I've had decades of doing that. Like I said, I I've spent
most of my life not being sexually active and and most of the time when I have talked about human sexuality is with it's with women who've who've become who've chosen to have children who who have had these these traumatic events and who haven't had the ability or the capacity to find professional help to to guide them in accountability when when they're trying to deconstruct and reconstruct new pathways new neurological pathways.
that don't have that eliminate a eliminate addictive addiction responses.
Okay, so again, I I like I said I'm not a thy therapist, a social worker, or a psychologist. I'm an Indigenous elder who hopes to talk to a lot of young indigenous women and young and and and again middle aged women and even older women who have a difficult time understanding their sexual needs and even looking after their physical health. because it all associates with how we feel about ourselves and and any self
destructive notions or idol idolations, fantasies or delusions, i we we ourselves can be our worst enemies. So we need to do some self-love as well as be accountable for those things that we are prone to to relapse in.
Marina Crane (01:23:19.894)
So I hope that helps you. I mean, I know it's been a fragmented podcast and I apologize and I'll probably go through my notes and and get a better introduction body and conclusion for for this. It it'll eventually come out as a podcast with some other indigenous women from that are Native American, the United States. And and because it's it's all has to do with colonization and how indigenous women
have been silenced and shamed and and marketed and trafficked and and erased. Have a good day. It like I said it's Friday and I'm really I'm I'm I'm enjoying the day. I I really appreciate the fact that, you know, I I'm not being ghosted by everybody.
one of the one of the key points too that that I had wanted to make sorry again
there were so many things that I wanted to say, but
Marina Crane (01:24:37.463)
sorry. It's it's just sometimes the smoke really
Is you know, like my voice changes every once in a while.
But
Marina Crane (01:25:05.026)
We were talking too, there's I know there's some issues of rape culture and ritual abuse that I hadn't even talked about. And again too, I think sometimes I I'm I'm trying to I'm not trying to make make like things overwhelmed for you.
Ha ha
Marina Crane (01:25:33.654)
Yeah, I d I don't know. Sometimes I thought I had I had some really good things here. Okay, here. This is called the book is called White Spaces Missing Faces. This book is called White Spaces Missing Faces by Why Women of Color Don't Trust White Women by Candace Jackson. Trust relationships is everything. This is what I want to conclude it on, okay?
'Cause like I said, I feel good because you know, I not all white people are bad, but but the relationships with with like with white women, relationships is everything women of color don't owe you trust. You earn it every day and every moment. White women tend to get comfortable once they establish a relationship with women of color. I know that. Like I like just recently I've had a white friend ghost me.
It's highly possible to earn a woman of color's trust one day and lose it the next. It only takes one microaggression to lose the trust of a woman of color. Tell me about it. I keep on I had told her ever since I was a friend with her of how easy it is for me to to just not even care. 'Cause I've gone through it. I've been grifted before. Racism is a part of who you are and
You have been indoctrinated into white supremacy in every part of your life. And I keep on saying that. I kept on saying that. And she said, I'm so sorry on behalf of all white people. I said, Do you know how I see you? I said, You're standing there and all behind you, you're there's a billion white people. Like like like how can you say these and justify this? So anyway, she says she says, I believe this is also applies even if you're not ethnically white, but you're white like me, like this lady.
Is saying even what you even if you're not ethnically white but you're you're white, you always see the world through white eyes and the lens of privilege. Therefore it will always be easier for you to get too comfortable and messed up. Don't be comfortable. So this lady is saying, you know, the white spaces, missing faces, and why women of color don't trust white women. Even in academia, when I've sat there with PhDs and I, you know, and I said, you know, I just recently trusted
Marina Crane (01:27:57.664)
Now again, I've ha that trust has been broken. And you know, and here's all these academics looking at me and I'm going, no, as an elder.
You know, this is a constant, constant thing. It's like it's like you know, deprogramming or yeah, deprogramming from being involved in a cult. She just like, my goodness. You know, and the reality of it is like, you know, even when I made a comment about my mother, like I said, when she first was pregnant, she thought she was gonna have a litter of puppies and this wom this white woman from academics in the crowd starts laughing.
I took offense and I didn't address her, I just said to the audience, I said the reason my mother felt that way is because when she was in Indian residential school, though those white people who were looking after her treated her like a animal, treated treated everything that she did as an animal. Even when my grandmother, her gr my great grandmother came to visit my mom
They my mom says they put her in the basement and they had her sleep on a bed of straw like a like a cow or or horse or a pig. The the reality is that my mother was raised as an invisible child. Nothing about human sexuality was ever taught to her. And and the fact that, you know, why get a white academic
doesn't know what's what system systemic racism is, or that or that why in Indian residential school these children were treated like invisible. Because what? When they get into society all they're gonna be are slaves. They're gonna be invisible, just like you know, like the hired help, like a black slave.
Marina Crane (01:29:42.136)
You know, and the fact that there are some indiv indigenous people who were the house nigger. And I use that N-word really deliberately in the sense like, yes, we did indigenous people do we do have our own but but that's from from the reality of the the fear of like the fawning of yes master. And so, you know, undoing all this, we're part of it.
were part of all of this. And and for me, and like I said to Wachashwashteya, who is a white man, you know, when he's talking, I said, you don't understand. You don't understand like for me I'm saying w why it's so hard for me to trust white women. So if it's hard for me to trust white women, how hard is it for me to trust white men? The other day I went to a food court, I was all by myself and I found an isolated place where I could eat.
Lo and behold, an old white man came and sat behind me for like a half hour was eating and he was there staring. He thought I was alone and then finally the two people that I had come with found me and sat beside me. As soon as he realized I was with other people, he got up and he left. And I and I've said this throughout my life. I've had white men stalking me that way.
Even in the state of Utah when I would walk to work, I had a man stal me with his car for a whole year. I used to have roommate I used to be, you know, rent and and people would break into our apartment and they just target me because I was an indigenous woman, a woman of color, in in in a very racist state. So yes, it's really difficult to trust white women.
And and you know, I'm not like I said, it's you know it's racism is a part of who they are. They've been indoctrinated into white supremacy every day of their life. so again, the relationship don't you know, women of color don't owe you I don't own her trust. I do not owe anybody trust that's white.
Marina Crane (01:32:01.762)
You know, you you a person has to earn it every day. A person has to put those boundaries with me every day. And doesn't matter if you're male or female. You need to do that. And and for me I really appreciate what Chash Twashte for constantly putting those boundaries down with me. So anyway, that's my conclusion and my lesson. My lesson in love and life. Life is worth living and life is worth loving.
And for all those who you know are feeling depressed and just feel like overwhelmed with what's happening, there there are invisible helping hands out there. There they there are. As hard as it may seem and as hard as life may seem, it it's worth living. Okay, so with that, thank you for listening and wopida midakyapi owasana. Creator Grand.
Thursday, 6 August 2026
The need for healing and understanding
Marina Crane (00:01)
Hello. It's Thursday, August sixth, and why am I posting two podcasts in one day? You ask me, I don't really know, but ⁓ little insight though. ⁓
Like I'm I'm I'm a senior and ⁓ I'm always surprised at the health of younger people like my nieces and nephews and ⁓ just the fact that by the time they're like in their forties and fifties they're they're they're like really aging more so than my generation or even my mother's generation and I
I don't know. It it amazes me. I think it's just a different type of upbringing or lifestyle 'cause when I was like five and six I used to go help my father picking snares like rabbits like we we used to collect rabbits and eat them. We ate off the land and you know, I used to hull water, pump pump water like either pump or from the spring, chop wood to fuel our wood stove.
if we had to go to the bathroom it had to be outside in an outhouse. Like people will say, Well you were really rugged and roughing it That was just a way of life and that's let that's like fifty years ago. And and just those five decades with the amount of like my nieces and nephews and the change of lifestyle ⁓ again too like the struggle even if
Like with my nieces and nephews, they haven't been in foster care, at least the one like recently since my like with my brother, ⁓ he his children were but that was because of a crime he committed. ⁓ but the majority of my nieces and nephews have had their families, like their my brothers and sisters to watch over them. So it I d I think it's just a different ⁓ pace of life and
again to even processed foods and things like that. It's it's amazing just just in my lifetime to see that happening. And and you know, I mean, what can we do? ⁓ we try to live every day the best and the fullest that we can. Now I'm going to play this tape that was sent to me by a f a friend of mine, a childhood friend, and it has to do with what's happening in Alberta.
So I'll I'll play it and then I'll c I'll do a c I'll have a comment, Terry, on it because it has to do it's called Large White Supremacist Meeting Shakes Residents of Alberta Town. And this is a CBC investigates Christine Pa Poslaing, Bret Braden Collier, and Jordan Pearson.
This is their article and I will have it read out loud and then I'll comment on it because this is gonna be the first time I'm hearing it as well as with you. Large white supremacist meeting shakes residents of Alberta Town. RCMP aware of Second Sons Canada monitoring rise of hate motivated crime and incidents.
Christian Poslang, Brendan Coulter, Jordan Pearson, CBC News, posted, August 6, 2026, 4 a.m. Eastern Daylight Time.
Residents of a small town outside Calgary are shocked to learn that Canada's most prominent white supremacist group held its second annual national meeting, where masked group members participated in military-style drills at a volunteer-run community center in early July. My first reaction is: that scares me, Lou Kewak, a Millerville area resident, told a CBC Calgary reporter. I didn't think that would come to our small little town in our backyard. Using visual clues and videos posted by the group, Second Sons Canada, CBC's
Visual investigations team identified the location of the gathering roughly 70 kilometers southwest of Calgary, near the hamlet of Millerville, Alta. Second Sons Canada was formed in 2024 and has chapters across the country. Founded by Jeremy Mackenzie, Second Sons describes itself as a men's nationalist club. But it more closely resembles the active club style model favored by the global white supremacist movement. Second Sons leaders have welcomed neo-Nazis into their ranks, called for mass deportation.
At gunpoint, of non-white people from Canada, and said Canadian politicians should be executed as traitors. Watch residents react to white supremacist group meetup. Videos and images from the Alberta event, posted by Second Sons on its social media accounts, show more than 60 members participating in exercises including army crawls and marching with cods. Mackenzie, an Afghanistan veteran, led a military-inspired chant that referenced fighting the Taliban and included a Second Sons slogan: Our People, Our Home, Our Future.
Group members also wore shirts with the slogan Old Stock Enforcer, emblazoned with cross swords behind an old school goalie mask. When they say old stock, they mean white and European people, said Evan Ballgord, executive director of the Canadian Anti-Hate Network. When they label themselves as enforcers, it's tied to their belief that they will have to use culture, politics, and violence to achieve their goal of a racist mass deportation of people who aren't old stock Canadian. Exposing the location.
Second Sons routinely publishes visuals of its exercises, but its members are often masked or digitally obscured, and the group does not publish the precise locations of its gatherings. The group did not identify the exact location of its July meetup, only saying that it took place in the foothills of Alberta. In a telegram post published weeks after the gathering took place, Mackenzie praised the group's members and said they had spent a weekend in activities that included friendly combat sports competition, organizational training, promotions, awards, excellent food.
Food and social time. In a video posted to Telegram recapping the weekend, Second Sun's members can be seen holding a banner with the traditional active club slogan Tribe and Train over an overpass on Highway 2 near Okotoks, Alta, a town about 47 kilometers south of Calgary. Using the clue as a lead, CBC matched the community center used by the group that weekend with Square Butte Hall near Millerville, located approximately 43 kilometers from Okotoks. A distinctive welcome arch belonging to the hall can be seen in shots of
Second Son's members arrayed in their ranks outdoors. Similarly, interior details of a clip showing Mackenzie leading members in a chant related to the war in Afghanistan match photos of the hall that can be seen on the venue's Facebook page. Square Butte Hall is a volunteer-run space that hosts community events like dances, recipe exchanges, and fire prevention training. The organization that booked the hall did not identify itself to us in any way, said Shauna Dunn, president of the hall's board of directors, in an emailed statement to say.
CBC. The Square Butte Community Association is committed to providing a respectful and inclusive community space, and our volunteers work hard to support the many positive events and activities that bring our community together. In a phone call with a CBC Calgary reporter, Dunn said an RCMP officer contacted the hall and asked for information about the Second Sons meetup. In a statement to CBC, the RCMP said it does not confirm or deny investigations, but that it is aware of the Second Sons.
Emphasized it does not investigate movements or ideologies, focusing on criminal activities by individuals or groups. But it said it is actively monitoring the rise of hate-motivated crime and incidents across the country. Residents shocked.
Millerville residents who spoke to CBC said they didn't know the second son's meetup had taken place, and were concerned about the group's presence in the community. Liana Bridgman, manager of local coffee shop Miss Marples, said she was absolutely shell-shocked that something like that would happen out here, calling it completely disturbing. Tim Baby, owner of the Millerville General Store, said he was really surprised. People out here are pretty accepting, but I think they'd still be quite shocked at seeing something like that going on, he said.
CBC reached out to the Foothills County Reeve, a position similar to mayor, for comment.
Foothills County recently became aware of activities that are reported to have occurred on private property, said Reeve Rob Seward. At this time, the county has not received any formal complaints and is not aware of any calls having been logged with staff regarding the matter. Second Sons Canada's use of the community hall fits a pattern CBC has observed elsewhere in Canada, where they book spaces like recreation centers without disclosing the full scope of the group's planned activities or overall aims. Last September, CBC News tracked a similar meeting in Southern.
Ontario to a Lions Club in Caledonia, Ontario. The Hall told CBC at the time that if staff had been aware that Second Sons was behind the booking, it would not have been approved. Booking community spaces under false pretenses is normal for white nationalist movements, because most spaces wouldn't agree to hold their events, said Ballgord of the Canadian Anti-Hate Network. Second Sons Canada did not respond to a request for comment from CBC.
So why was this sent me?
Again, I live only like I've gone to Millerville. I like I just I can drive to Millerville. ⁓ my one of the ladies that works at the health center here in my community lives in ⁓ High River. Like
There's black diamond, all this like it's a really nice scenic drive to go to Millerville. And they have these like ⁓ garden shops and s mark farmers markets in the spring and summer. ⁓ again, you know, I know they're saying, Well, we didn't know we didn't know they were being booked, but throughout my understanding of white supremacy and these hate groups, it's you know, it's a ske like
I remember decades ago people talking about red deer and just how much like they they have these hate groups in in red deer. And ⁓ again, you know, I mean, what can I say? Calgary's the most Americanized city in Canada and again, you know, it has to do with oil and ⁓ US influence and
r I think there's more ⁓ people that are from the United States living in Calgary. So of course if there's gonna be a a bunch of white supremacists they would have been all Americanized. That's my opinion. And at the same time too, when I lived in Utah I had an instructor who was a history inst in the history instructor, a PhD, and ⁓ he was raised Mormon.
but he really enjoyed ⁓ learning about survival techniques with indigenous people like hunting, skinning, trapping, ⁓ like a real outdoors type of guy. And he said that one of his class one of his students in one of his classes who had been ⁓ in the military 'cause they they they're talking about in this report about ⁓ somebody who had ⁓ served in Afghanistan or now if I'm wrong, I'm wrong, but
The reality of it is like you have ex military who've d who have had active service and this ⁓ h history instructor in Utah said one of his students sent to him, because he knew the instructor was into survival and hunting and tanning hides, and he said to the instructor, ⁓ he says, I'll ⁓ let's let's have a ⁓ exchange of knowledge here. You teach me how to hunt and skill a skin a deer and I'll teach you to kill a man. Like how
Like combat ready.
And the history instructor had said to the class, this particular student of his was associated with the white supremacy in in the state of Utah. So so there are fractions of people, like generations after generations, of white supremacists who teach and and enlist in the military and still recruit and and indoctrinate. Again, we're talking about cults. So, you know, it's not surprising in the sense for me, but I know the residents of military
and other people 'cause it's a quiet town, a quiet community. Like like they have rodeos and gar like they do gardening and like they're they live off the land and ⁓ and it's be it's a beautiful beautiful countryside, so
It amazes me and I I guess that the r one of the reasons why this was sent to me to read was because it's so close to my place, so close to my community. And and yet you know, my community we're 247. We we have people from all around the area and 'cause it's a we're right at the city limits of a half a ⁓ a mil over a million people. And and we've had like people ⁓ I think we had a drug somebody was ⁓ busted around
arrested just last week for drug drug trafficking in our community. So of course for me, ⁓ anytime I see ⁓ someone parked in certain psi places in my community, I'll take their driver's license down and report it to the tribal police. It's it's something that we're w well aware of but and again, too, a lot of a lot of times I think ⁓ we don't really
get the gist of it until like if we're all alone and and we sort of sense it
Like a like I said, it for me as an indigenous elder, and even with my late mother, I never allowed her I never would allow her to and I and I know it sounds like I'm really possessive and controlling, but it was for her own protection. Even ⁓ but she never did want to go on the LRT, the local transit or bus. But but for me if if we if she did, I was with her. Just just the notion that I've known how y people ⁓ have called down our elders. Even when I was
in my teens, you know, the teenage boys calling down Sutana elderly men, you know, at seven eleven's and you know, just the whole notion growing up my whole life being called a wagon burner, squaw, savage. It's you know, you you learn to you learn to either, you know, take the first punch and then and then deal with it.
White supremacy and this whole notion of military tactics is is the reality of what's being taught out there.
⁓ I know when Daniel Smith tells the chiefs of Treaty Seven to check themselves and even s he claiming that if there's any kind of protest that that they will arrest the chiefs of Alberta. So what does it mean for all these white supremacists? Not only that too, but you have Daniel Smith just this past ⁓ twenty four hours talking about the East Indian ⁓ students who are protesting in Calgary because they're denied their their ⁓ they're denied further education.
education and she says, well you've you've been educated now leave type of attitude. So the reality of it is like there's so much hate crime or hate speech for for people of color that and again to people of color for for what I'm saying is like we need to be more conscious of how ⁓ we're pitted against each other and that it's best to you know come together and say no the the systemic racism
isn't just for towards indigenous people or East Indian people or people from Africa or China or or the Caribbean, wherever wherever people immigrant immigrate from. Sometimes you have more ⁓ freedom than indigenous people. But but at the same time too, I I don't understand ⁓ well I shouldn't say I don't understand. Hate is hate.
I I cannot comprehend why someone would want to kill somebody only because they believe that the way we think or speak or say anything ⁓ is g is hurting them. ⁓ most of what I try to talk about in in terms of just hate, I you know,
Somebody I read someplace, I don't know if it was on TikTok or social media and they were talking about racism and they said the the only way to get rid of racism is for the old racists to die. And and so, you know, it's the same premise in terms of patriarchy. The only way to get rid of patriarchy is for all the patriarchs to die. Patriotism not patriotism, patriarchs like male male male dominance.
So I don't know. It o there's al the result is always like, okay, somebody dies out and something new comes into play. But ⁓ for me, ⁓ we're born into this. And and again, you know, it it's like recruiting, like trafficking, the majority of
w people who traffic, ⁓ groom or women doing this to children. And so like with white supremacy, I prob you know, it's probably the same statistics with you know, females educating their sons. I know ⁓ it's white fragility and and the un like the lack of
understanding s like that their culture isn't like the ⁓ main culture. There's so much diversity in in human in humans, even even amongst white people. So with that I you know, it it it amazes me. But yet it shouldn't. Like that's that's the reality of it is like when when people want something, they'll go to any lengths to to get it. And
No, that's I I like I said, I it was sent to me. I thought I'll I'll make a comment on it. And like it's all over, like in Vancouver, d different parts of Canada, these these
white supremacy groups pop up and they're always the underlying current of militia or people with guns. And in Canada, we're not like the United States where it's like we have to carry gr guns. I had I mean really when I lived in the United States I had I had roommates. I d I did not know all the time that they had a pistol under their driver's seat. I didn't know that until years later and she says, No, I have a pistol under my seat. ⁓ especially when you're coming from United States and
Canada, you've got declare your weapons. I was traveling with a fellow. Actually, you know, when I say I've hardly ever traveled with white men, well, I did travel with this one white man, but I was with traveling with his mother, and he was like 30, 33. And ⁓ when we came to the border, they they asked him if he had a weapon, and he says, like because he's former FBI, he said, yeah, he did. It's always surprising to me how casual and how people just
Just
accept ⁓ like a a gun, a firearm, a pistol. To me, to me, ⁓ I've seen the damage a bullet can do to a living living ⁓ th living animal. Because like I said, I've lived off the land and like to eat, like to to hunt deer and moose and elk. ⁓ you know, I've I've seen what bullets can do.
I I I cannot even equate killing something with a gun without eating it. So like that's how brutal I hear when I hear people talk about guns, that's what immediately comes to my mind that cannibalistic
way of of thinking and that it's so normalized this this this eat or be eaten mentality. I I mean you might not think and even understand it, but that's from my indigenous perspective when it comes to using
something to kill another living thing. Especially when, you know, like I like I said, just just in terms of health and how things have evolved from the time that I had to live off the land, even within my own family and how
how people have aged. So a lot of this this quick ⁓ fast food, fast kill, fast everything has really ⁓ aged a lot. Late a it's aging things. And I think I think this this thinking, this we'll call it a laziness or lack of critical thinking skills or just the lack of education or understanding of the diversity of just community.
I I I I tend to think ⁓ white supremacists are very limited in their how they self reflect or even ⁓ having networked with other other groups or of different cultures and different creeds. I it it amazes me as to how narrow minded or small minded people are. But but yet again too, even that, like there has to be some recognition of boundaries. ⁓
I I I can't comprehend that too because like I said, it's dangerous is especially if you're all by yourself.
So I wouldn't I wouldn't be so bold as to say these statements if I'm by myself in front of white supremacist. I'm not that stupid. I I I al I will always have a backup. I was I will always have someone to back me up. I will make sure and I have made sure that the friends I have do back me up. ⁓ like like like I said, ⁓ in the early ⁓ seventies when they used to have in the city, the city police and all the politicians or whatever, municipals
different different sections of communities. They they would make sure that indigenous people or minorities would not congregate into one. Now Calgary is so multicultural that like in the northeast section of the city it's there's more minorities. Years ago in the seventies they the city ⁓
people the white people in Calgary did not want to have minorities all in one ghetto or or community. And so even when it comes to nightclubs, I know if there were black nightclubs or minority nightclubs in Calgary, they they would disperse them. They they ⁓ know the police and everybody would make sure that that there wasn't one minority just you know sort of all congregating in one. And and this was the s this was so with the indigenous people in Calgary.
When they'd have the Calgary Stampede, you know, there there was there were a couple of bars where it were just indigenous, just hundreds of indigenous people. And so my cousins and I were there, and I had my old car, and of course, real Indian car, everybody packed into it. And we went into the it was like a place where you drink and dance. And we go downstairs, it was just hundreds of people dancing. And it was time to go home, and we were coming out, and I had a couple of cases of
We brought put them into the car. And I had ⁓ my younger brother and his friend Brad ⁓ they were stay they were in the vehicle waiting for us. And so when we came out they were they were there and ⁓ but there were five cars that circled my little car and they were all I don't know, they looked Italian or European. I don't know what their ethnic background was, but they looked like they were in their early twenties. And each of them they were like it was a c car. Well, like
The cars were the kind of cars where you had just the two doors and you'd have to push the seat open for somebody to sit in. And ⁓ so there were like I I know each of those cars had at least five men and one girl in the back. The what each of the cars had a ch had a female in the back seat, like sitting in the middle of the two guys.
And and they ⁓ when we came out into the car they started catcalling us, calling us down, squaw, everything. And one of my cousins, like my cousins were short petite women, you know, like like five two and maybe, you know, a hundred and hundred power like they were tiny women. And these these guys were like five s five three, maybe f you know, like they were they were big men, you know, like they looked like they were jocks or football players and they cut out and
They my cousins, you know, were standing their grounds and I could just see my my cousin sh taking her fist and thrusting it upward, trying to hit the guy's jaw or face. And and the guy just, you know, would just retaliate and just punch my cousin in the face and she'd go falling on the ground and she'd jump back up. And one of the one of the cousins, like the sister, she had these high heels on. Like again, we're nightclubbing. We're not we're not dressed in blue jeans.
jeans and, you know, ready for a a brawl. We were we were you know, my my cousins had lipsticks and earrings and we're all gussied up and well I'm saying gussied like as if we're ranchers, cowboys. And anyway,
It was it w it was becoming a massacre. I yelled to my my br younger brother and his friend, Go get help. Even though they couldn't go into the bar, at least they could run there and yell for somebody to go in and get help. And within a couple of minutes, maybe ten minutes, all a whole bunch of indigenous y men came and and just started helping us. 'Cause understand this, there were just five of us gir women, you know, y we we were in our early twenties as well.
Fighting fighting like these fifteen white men. You know, and and y as they were ⁓ getting back in their cars, you know, I I said, I said, you know, you've got you've got white girls in the back, like have them come out and fight us. You know, what's the matter? You you men are fighting us, women, you know, let's have it equal here. Let's do girl on girl. Come on then. You want to fight, you want to beat us up? And ⁓ this one white guy came
after me and he started kicking at me and I jumped back and back and this Blackfoot guy came and rescued me and the that white guy just took him to the ground and started pulverizing him. And and I thought, my goodness, he came here to rescue me. And I so I grabbed that white guy's hair and I just pulled pulled my pushed down squatting over his head, grabbing his hair, bouncing up and down
while he's trying to beat up this guy and he's trying to get away like the Blackfoot guy crawled up crawled out from underneath and I'm still holding on to that white guy. Because what the hell? He's trying to beat me up and this other guy comes in to rescue me. You know, like I'm like I said, I always ask for back up, even if it's for women and men. 'Cause like when when shit hits the fan and somebody's gonna kill you or beat the crap out of you, you want somebody to be there to back you up. I mean, like
I like I like when I talk about when I talk about matriarchy and when I'm saying, you know, we had to fight and and the the thing about it is it it was always the point it was always pointed in in systemic racism when you have people the white supremacists are gonna fight you, you you make them f hit fight first. You make them d hit the first punch. Because once they hit once they do that then you can fight back in self defence.
So that's what we did. That's how we've always handled white supremacists. But what can I say? You know, ⁓ very ⁓ what's the word when men h hit women? Very cowardly. Very cowardly ⁓ people because again, if you have nothing to hide, then why didn't you tell those community people who are renting you the hall w you w who you were?
Like when you hide your shit, that does not make you a man. That does not make you like an honorable man or woman. So for me, like I said, growing up in the city of Calgary and having white people just not wanting to have minorities
you know, group together again because white vigility or just the fact that they just think like, ⁓ you you know, you don't have any rights. ⁓ it it it it completely amazes me because, you know, here is my cousin, like they when everybody came out and started helping us, ⁓ they were p the everybody started g those white boys started getting into their cars and my one cousin just
went in to punch she she was like the girl in the middle, she's Come on, let's fight She went reached in to punch and the g the these guys grabbed her her punching arm, grabbed on to these men were holding on to her arm and the guy in the driver's seat started driving away and there's my poor cousin, her body she's just a small little thing. Her body was just hitting across that car, the side of the car as they're driving away with her and they spin around the
corner and they just let her go and she gets she rolls off. ⁓ we had to go to the I had to take her to the emergency and ⁓ and she she was okay, no broken bones.
⁓ but it was just the reality like that we went through that. It was like a shock to our system. And a few days or weeks later when we were driving in the downtown core, we saw one of the instigators of that of that ⁓ episode and he he as soon as he saw us he started running away. 'Cause he was one single white guy. You know, and you know, what can I say? You know, he was beating up on on five indigenous women in their early twenties. These are fifteen men.
Fifteen white men, young men, college age, university age. So yeah, you tell me, you know, ⁓ when it comes to murdered and missing indigenous women, or even the fact too, get this, we have such a high population of indigenous women, yet fifty percent are in the prison population.
as well as like ⁓ like for what? For for what reason? A as well as understand this too, and I didn't know this, but but a lot of this pretendianism, especially in the jails when they say there are over fifty percent that are indigenous. See, the reality of it is like when you're indigenous and you say you're white and and you want privilege because you've been robbed of your cultural identity, if you claim to be indigenous you can attend like sweats and
different programs, cultural programs that are i included too for indigenous people. So you have a lot of people pretending to be indigenous so that they can have these these privileges of like attending ⁓ sweats like outside of like that's part of the system. But but it you get these little perks because of intergenerational trauma. It's not to say they're indigenous, they're just pretending to be indigenous while they're in prison.
So, you know, I ⁓ it i it it amazes me that people ⁓ either are g grifting indigenous people or or they're white supremacists trying to trying to prove that they're better
And and yet at the same time they're there's always they're always trying to get something for nothing or or or benefit for for some knowledge that they want to associate with. I know that I know indigenous people, so I'm an expert, so pay me. it's it it amazes me. Like I said, I'm I'm ⁓ I'm not shocked at ⁓ the fact that there's a group of white supremacists
that had met in Millerville. I'm not shocked that there are white supremacists in Red Deer, nor am I surprised that there are white supremacists popping up all over Canada, especially when you have such an Amer a big neighbor as the United States and and what's happening there. But ⁓ indigenous people have been dealing with this for five hundred years. It's not it's not a question that it's gonna ever go away.
I just think the fact that there's so many immigrants that have come into the Americas
the I think the indigenous people are the most culturally diverse people now with so many like intermarriages with different cultures from around the world. Like I said, we we have really ⁓ you know our blood group and ⁓ have has I guess basically has has saved that old bloodline from Europe. But ⁓ that's just my opinion and again from a white pers white supremacist point of view, my opinion doesn't really mean much to them. But I hope it means
something to you and and that ⁓ you will take it in a in a good way. I know like I said I don't I don't know why sometimes sometimes when it comes to my podcast and things that I want to do or say it's it's
no I I there's there's ⁓
There there is a social media person who like I really like admire the things that she says and what she does. but I'm not too sure if let's see here if I can even get get some of what she's the content of what she was talking about.
if I can find the one that ta she does she does such a good ⁓ education in in indigenous cultures and indigenous ways of knowing that I quote her quite a bit. She's a young woman and she's not afraid to to talk about things. I think she's also served ⁓ in the military. Okay, so here's what she has to say. It's stop erasing our ancestors' pain.
This is why like with white supremacy they're constantly trying to erase do the eraser thing. So h let's see if we can pick this up here. She went and snitched out the s the mechicas to the Spaniards and betrayed ⁓ Mexica indigenous women and to Okay, she's talking about Mexica. He's talking about Mexica. Now I just wanna
like increase the volume so you can so you can hear it clearer. let's see if I can get this.
So at least he can hear the content.
Okay, let's try. ⁓ Mexica indigenous women and threw them under the bus. So she was an opportunist. So ⁓ this is what exactly the modern day Chicano feminists do. They they throw their own man under the bus and they go with these other men out here. So that's a malicious syndrome. For somebody who calls himself a conscious Chicano, why are you then pushing a Spanish narrative? See it wasn't Chicana feminists who changed the narrative. No. It was Mexican women all throughout the diaspora
Who have been working hard to reveal the truth. The truth that men, machismo men, choose not to believe. Men believing men over women is nothing new. And you continue to perpetuate rape culture and pedophilia when you push the Spanish narrative of who La Malinche was. Which by the way, her real name is Malanali, or also known as Malinsen.
Octavio Paz didn't tell the true history because while he called Malinsen a traitor, he failed to tell the world what her age was. She was twelve when she was given to Cortez and 15 when she had his first child, creating the mestizo race which was born out of rape. Pedophilia. Author and historian Matthew Restall, who wrote the book When Montezuma met Cortez, which was the book depicting the
The true history of the meetup, not the Spanish version of it, talks about the sex trafficking and the slavery of indigenous girls. Here's part of that speech. The darkest side to conquest and colonization in Mesoamerica, and I'm talking about the trafficking in indigenous girls as sex slaves, needed to be covered up. The solution? Surrender. Not just of Montezuma, but surrender in a larger sense, in a gendered and metaphorical sense. We're accustomed to seeing the early modern era as one of
Imperial expansion, of conquest and colonization, terms that evoke images of military encounters, of church building, of statecraft, and cultural accommodations. But consider the experience of indigenous women. Hundreds of thousands of them from Calusa, Maya, Mishtek, Muisca, Nahua, Taino, Tocabaga, and other indigenous communities were grabbed on shores, dragged from homes, or simply presented to their Spanish, Portuguese, or English capitals. Colonial Spanish laws often reveal not what was done in compliance with the law.
But what had been done so widely that a legal attempt was made, usually in vain, to stop it. That's the disturbing context behind a 1534 royal edict that indigenous slaves should be at least 14 years old. For the majority of enslaved indigenous women who appear in the Imperial Spanish historical records testified that they were taken from their homes and sold when they were children or young girls. Accurate numbers of enslaved indigenous children are impossible to obtain for the very reason why their stories have been absent from the historical record. Their captivity was
Almost always illegal. They were always removed from their home communities, often taken thousands of miles away. And as children, they had no legal recourse and few ways to remember their origins. So the testimonies that have survived are important and deeply disturbing. For example, I can only have time to give you one example. A woman who was simply known as Isabel La India, Isabel the Indian woman, testified in the Spanish port city of Cádiz in 1554 when she was about 30 years old, that she was taken from her home village in Mexico, quote, and I was brought.
to Spain by way of Veracruz and Havana when I was about fifteen, still a child, a young girl. And the boatswain sold me to another boatswain, and then to a ship captain who was Portuguese. And we docked in Lisbon, where I was sold to a Portuguese slave merchant who brought me to Cádiz.
Imagine the sheer terror experienced by Isabel and thousands of other girls taken by force from their homes, shipped around the Americas or across the Atlantic Ocean, distributed among Spanish men whose sensibilities had been made dull by years of combat and slave raiding. Most of the captives were younger than fifteen, more typically twelve years old, as was Malinche. Some, like Malinche and her fellow captives, were barted by caciques as the men who ruled indigenous communities, to secure goods, to secure temporary peace or secure the departure of the invaders, a trade consistently.
consistently depicted in early modern accounts and prints as a happy affair.
But a happy affair it was not. This was a multi-layered international system of deception that condemned children to years of abuse, leading to an adulthood of slavery. The Annals of Klatiloko, written in Nawak, noted that at the fall of Tenochtitlan in 1521, quote, some women escaped from being sieves and made sex slaves, that's my phrase, quote, by putting mud on their faces and dressing in rags. Well, Malinche had no such option.
Just twelve years old, she had to survive as best she could, even if that meant giving birth to her rapist's child when she was fourteen, and then seeing that child taken from her and sent to Spain while she was married off to a man chosen for her by her rapist. That this story was rewritten as a romance in the 19th century, and her role then judged as being traitorous in the 20th century surely only adds to the indignity and violence that she endured in her short life.
How awful the concept is of presenting all of that as a romance. Seeing through the mythologized Malinche to the enslaved girl of the 1520s helps us to rescue from the erased past the other 19 girls transferred to conquistadors, as well as the thousands of others who suffered similar fates. If Chigana women aren't fucking with Chigano men, it's because Chigano men can't let go of their machismo or their egos. Have a day. What is the Malinche syndrome? So
Like that's i k sh I enjoyed listening to her because when she's talking about Chicano men, y d use the parallel with indigenous men.
And and just the whole attitude of like the the trafficking, like take taking the girls like into residential schools, ⁓ trafficking them, like even right now the average age for children in foster homes indigenous is fourteen years old. So, you know, when we're looking at historical context and we're saying, Well, this happened in the fifteen hundreds, this is twenty twenty six. When we have white supremacists who, you know, think and b
believe a certain way. They're they're perpetuating this erasure culture of exactly what's been happening in terms of trafficking. Now, you know, people say, well, you know, what what is that what does it all have to do with with, you know, w white supremacists? Well, you you look at the Indian Act. This this was a a structure that was taking place in the fifteen hundreds.
My understanding of American history is like there are five conquering races, the Portuguese, the Dutch, the Spaniards, the English and the French. Out of those I think it was the Dutch or the Portuguese that were the worst, worse than the Spaniards. Okay, so we're just d talking about Chicano and we're talking about like the reality of the of them taking children to Spain.
And and and this was this was a conquering race that wasn't even the worst. The Dutch and the Portuguese were worse than the Spaniards. Then the then the English and then the French. So even you look at colonized Canada and you look at the whole notion of like ⁓ slavery, why do you think they they did industrial schools?
You know, they they were making slaves out of indigenous children by educating them how to be ranchers and farmers, not not for their own gain, because they were considered guardians of the of Canada. Canada was looking after our trust fund. They were guardians and they wanted to make sure that they had l slave labor. And so they created these these schools to to to make sure that we became that we were good slaves. And then because they were afraid that that these
boys who were gonna get educated in these industrial schools were gonna come back to the r the reserves and marry and and be converted back to savages. It was like, no, all our work to have s cheap labor is going to be for naught. And so of course they they considered indigenous people as nothing but slaves.
I mean, you even look at indigenous women like my mother, my grandmother, the what kind of work did they do? They were h farmers, like ⁓ maids for farmers, housekeepers. The same with the Chicano the K Ch Chicana. Everything that has to do with minorities and indigenous people in terms of trafficking, making making sure that that the male diaspora well whatever you call it, the whole
facade of of supremacy was was in place and that women were just, you know, like nothing. And that and that and what they had to endure. So that's why as a as a f indigenous woman, when I talk about my mother, talk about my aunts and my aunties, and and for me
You know, when when I hear and I see something just in the pitch of a voice, just in the n how English is spoken, I will confront it. And I I'd have my mom and my auntie say, Don't say anything. You're like they they they they wanted to they wanted to fawn. They were fawning. My see, that's part of it too, is this fawning, this grooming, not to say anything when you're in Indian residential school 'cause you don't want to be punished. I know when I was in Indian residential school I just slept there.
We were bust into the into the sis the system in the si in the town of Portugal Prairie. The the whole fawning part of it too is like it was it was it was, you know, like don't don't cr don't be don't say anything, don't challenge anything, 'cause you can get punished. I ⁓ like I ⁓
belonged to a glee club and and I wanted ⁓ we had to have our our skirts an inch below our knee and I wanted it at my knee level and I had to get permission. So I went per got permission from the head administrator and the vice administrator. The administrator's wife was the one who was taking our measurements and when I said, Well I got permission because that was the protocol that was given to me as a child, I was sixteen years old, fifteen, sixteen years old, just following the the
the instructions of h how I wanted to get my my my skirt tailored. Like how dare I? She slapped me in the face and she put me on punishment for the rest of the year. And I couldn't go traveling with with the glee club that I'd practiced with. The psychological abuse that I received
Like understand this. I'd already been going to white schools. I'd already been with white kids and white teachers. I you know, the fact that I could stand up to a white administrator
And the fact that my parents had said to me and taught me like all these poverty in India and South America and and just the like how poor, how poor the world was and how populated it was. So when I had somebody trying to tell me like that I that I didn't have any rights to to express myself, that's why that's why f for for me narrative is so important.
especially if you've been in Indian residential school, even though I didn't I didn't have my education there, I was bust in. But it was the fact that I had been already socialized around white people as opposed to the majority of the population of the other indigenous kids that I was with who had never been around white people. And and for me, no, I I did not I I I would not fawn. Would not. I I just couldn't.
it was impossible for me to do that. Again, like I like I said in the previous podcast, I had uncles who who didn't know how to ⁓ treat a a a girl and maybe rightfully so because, you know, I I just didn't have that fear. Like ⁓ like I wasn't socialized that way. And I'm grateful that that I had uncles who stood up and and talked that weren't afraid to talk.
So I don't know when I when I talk about just the historical context of human trafficking and the nature of people wanting to keep people in their place. ⁓ that's why when when I when I hear talk about white supremacy and how ⁓ you have the white vigility of wanting to keep minorities in place
⁓ like I said, ⁓ you know, w the denial of the genocide and the repercussions of ⁓ England, like the like I said, Portuguese, Dutch, Spanish, English and the French
Now a lot of even with the French, even though they weren't as bad as the other four colonizing st countries, the French in themselves too, a lot of the ⁓ result of children, the children from from French fathers, Scottish fathers, you know, white white settlers, farmers, fur traders, th some the majority of it was like rape culture. You know, so this whole rape culture in in terms of ⁓ like how how to live
the the saving grace I think with the French people, even though today in Quebec or like they really do not like indigenous people. But yet the histor history though is that if it if the French first fur traders were were going to even survive in the trading company of the Hudson's Bay or trapping, they would have had to have adapted to the indigenous ways of living with their indigenous wives. So so that's why they they they
learned how to live as indigenous people and that's why they call them Métis. Okay, which the United States doesn't recognize that. Again, you know, the ri United States was basically what, Spanish and English colonizers. Which again in South America there's Dutch and Portuguese. So take it for what it is, there the reality of the history and the context of how ⁓ human trafficking
or the legacy of human trafficking is covered up in in disguised by law, by British law called the Indian Act, which was basically to
keep indigenous people as slaves. And even too, like when they first brought slaves over, when when the indigenous people ⁓ ran away, they ran away into other indigenous communities and were able to hide. Whereas black people when they ran away from the slave ships, it was really difficult for them to to to hide because they didn't know the land. And a at the same time too, understand this, our genetics was so vulnerable
to European diseases that slave owners thought that we weren't good stock because we we wouldn't survive the the diseases that that were brought into the Americas. Whereas black slaves because they'd been to a the that whole old world culture, the whole ⁓ what do they call it
evolution or like the way people intermarry and all this for thousands of years, they had already been genetically ⁓ modified to live with all those diseases, whereas in the Americas it wasn't. So so we had all those going against us. And and even then in hindsight, when we talk about alcohol and drug abuse, and when we're talking about like what, in fifty years ago they said they didn't think smoking was so dangerous and they found out
Like what it does to heart disease. And I briefly talk about Barney Miller, who had the first artificial heart transplant in Utah, when he died and they did the autopsy. It wasn't the artificial heart that was dying, it was the organs around the heart that had that had been slowly dying because of the cigarette smoke, the carcinogens that were had been in the bloodstream. Also, too, ⁓ one of the fellows that had open heart surgery when in recovery, the neck his next door neighbor.
was an elderly man who had smoked most of his life and they had tried to do the bypass and establish ⁓ blood vessels attached to the heart, like a triple bypass. And they had to talk to his children. And here's this fellow relating to he says, yes, I was in recovery and I heard the doctor talking to to this man's children and saying, his adult children saying we can't do anything. All the smoking that had happened with with this man and his heart when we tried to ⁓
attached blood vessels to the heart, they would disintegrate. Every blood vessel that we tried would disintegrate. We cannot do anything. So they had to let them know that they had to let this man pass away because the the blood vessels or even around the heart were weren't weren't they were so fragile that they would disintegrate when when tr trying to be sutured. Like all this that they didn't understand about the causes of tobacco, cigarettes
Yeah.
Marina Crane (53:57)
So when I talk about like carcinogens and the heart and that all of a sudden like they had to put labels on cigarettes that it's bad for you. So this is the same premise that's falling with alcohol and alcohol abuse. ⁓ you know, they're they're finding out ⁓ the things that are happening, especially in the aging process.
and and just what it does to the human brain. Like even like what if you're just if you drink maybe three or four glasses of alcohol a week o like throughout your lifetime, it takes at least a year of not drinking for the your brain to totally detox from the chemical. And again too, as you're aging the hippocampus, the wall between the right and left hemisphere, ⁓ the structure of that ⁓ boundary ⁓ weakens just like the
Just like the the the blood vessels when you're having cigarettes, this that lining or that barrier is weakened bec from alcohol use. ⁓ so many things that are happening right now in terms of what like is is is ⁓ not like like is not good for the human body.
Again, I'm I'm only reflecting this in terms of indigenous ways of knowing because we we didn't have alcohol or drugs. We didn't domesticate the animal. We didn't have you know, we had clean drinking water, we didn't have a hundred years of, you know, ⁓ drinking ale like they did in England. All these ⁓ social constructs and diseases that they brought off over to the Americas, understand this, this is only five hundred years. We're not talking a thousand to five a thousand years. We're we're talking just
you know, half of that. Like five hundred years. ⁓ even a hundred like the Americas. The United States is two hundred and fifty years old. ⁓ this whole trafficking th that's five hundred years even even the the mentality of of keeping that construct in place just for slavery, for cheap labor. ⁓
Th these things are all part of this whole construct of ⁓ industrial school, Indian residential school, the Indian Act, keeping keeping us under this law, it's like a a slavery law.
And how we struggle just to get one law changed. Like I said, the one of grandmothering or getting people on the general ⁓ indigenous list in in Ottawa, that's that's still going before before Parliament to change, as well as having sovereignty over the rights of our children, is just happening now in 2026. So when you have white fagility and you have ⁓ systemic racism and you have a group of people who claim to be ⁓ more intelligent, more superior.
From what standpoint? From a standpoint of one 500 years? Or from a standpoint of 10,000 or 20,000 years? The the actual properties of of why indigenous people died off so much, like the first 100 years. The first 100 years they killed five generations of children.
They tried so hard to to enslave us, but because the majority of the people who were trading carried these diseases a and and killed us. So we weren't good slaves. But at the same time too, even trafficking girls as as you know, as young as four t thirteen, fourteen, twelve, that's been going on since five hundred years.
So who who is who is the most ⁓ like what's happening today, even with the Epstein files, ⁓ with ⁓ white supremacy, with white fragility, ⁓ you know, people talking about ⁓ pedophiles, pedophilia. This this is just it's a common it's it's it's so common throughout our ⁓ history in terms of humanity that we we do have to talk about it.
We do have to address it and we do have to call it what it is, and that it's it's not gonna happen over overnight. Look, five hundred years has passed. How how many indigenous children are still how and why are indigenous women being still hunted? Like how civilized are we? And is this like what makes ⁓ the Americas great? Is hunting the most vulnerable women and children? Understand this too, the United States
Ka the United States is the greatest country for children going missing. So you know, we've got to step back and look and say, yeah, we have jobs, we get do all this stuff, all these policies and and yet who are the victims? The children are. So we have to really take a look at that, especially now too with this climate changing the way it is.
What they said the last El Nino was a hundred and fifty years ago that killed fifty million people, and that like this El Nino that's coming up is is just the beginning. So, you know, we have to really take a look at how we're looking after ⁓ our women and children. Because it's it's an it's an analogy of how we look after Mother Earth and all the living things on earth. You know, like ⁓
Look at the dinosaurs. They lived how many millions of years, and we've only been here just seconds on the human evolutionary scale. Like the earth will take care of itself. Mother Earth will always be here. And whatever form we take, whatever incarnation we we evolved to in this on on this planet, I I think the the great mystery is a whole part of it.
And the more that we are in denial of this connection that we have, the connection we have with every human being, and I think more so with women in the sense of how we choose how we choose to live our lives in in terms of who who we choose to have children with. The the the this connection, this interca interconnection with energies and and just healing properties.
Sometimes it takes a great change for for people to evolve. And s just look at the Vietnam War and all those thousands of men who came back who were changed for the rest of their lives. I'm not saying that that's the answer to have war and have people change that way. We don't need to go to that extent.
But the reality of it is that as our children are being terrorized, murdered, ⁓ every every second of the day in this planet, that we have to understand what i what is it that we're holding on to. I'm an elder. I've lived so long in this protected space, and I continue to try and live longer, even though all around me people are abusing
the way of life, looking not looking after them their health, not understanding their s the way their central nervous system needs to be balanced, what mental health is. You know, far from our saving graces in in what we do and how we understand things, but we really have to question just just our day to day interactions with people.
And and I I'm I'm so totally grateful for
Like like again, the social media and all these young indigenous people who are ⁓ waking me up in a sense of curiosity and understanding from the limited knowledge that I've had in universities and applying it to how I see things, especially when it comes to ritual abuse and cults and the fact that that the United States has been very sophisticated in their craft of war and how they've used ⁓ forensic psychologists to to copy.
And analyze leaders. And it's the same thing here in our communities when we have million, you know, we have millionaires, we have these million-dollar oil companies and people financing white supremacists and separatist movements. When we realize, like, my goodness, these oil companies are hiring educated ⁓ forensic people to have analysis of our leaders, our indigenous leaders, or people who aren't even indigenous.
who it could be minorities running for politics in Alberta, you know, the the undergr underlying root of all of it is is the psychology of educated people being paid to give advice to people who want to control other people. And and that's not what it's supposed to be for. It's supposed to be there to help heal people.
So as indigenous people trying and doing the grassroots like with Nietzsche Institute, ⁓ like I'm just adding that on to the Indi in my initial podcast and hoping that all this makes sense to somebody out there. You know that you know white supremacy has been around for a long time and how it percolates now in certain areas across Canada.
is is just part of part of what ⁓ has already been existing here.
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