Here’s a clear, grounded summary of your document, drawn directly from the text you shared. I’m keeping it structured so you can use it however you need — for reflection, future podcast planning, or archiving.
Summary of Your Recording (Marina 47)
(With brief supporting quotes from the document as required)
1. Opening Context: Smoke, place, and gratitude
You begin by describing the morning in Tsuu T’ina, the smoke over the Rockies, and thanking your international listeners.
“I appreciate that you're curious about what it's like to be an Indigenous elder woman living in Canada and experience systemic racism.”
2. Sovereignty, Bill S‑63/S‑62, and child & family services
You discuss upcoming legislative changes that may finally give Indigenous nations sovereignty over child and family services. You emphasize how lack of sovereignty has prevented victims from holding leadership accountable.
“If we had sovereignty, she could sue the leadership for not protecting her.”
3. Pretendians, shame, and colonial grooming
A major theme is Indigenous people who deny their identity due to internalized racism, colonial pressure, or mixed‑blood shame. You describe how this plays out in your own community, including relatives who passed as white or Mexican.
“People who are ashamed to be Indigenous… pretend that they are spiritual or ritualistic people when obviously they’re not.”
4. Rite of Passage ceremonies for girls
You explore the revival of traditional ceremonies, referencing the Brave Heart Women’s Society and Ishnáthi. You highlight the importance of women teaching girls, voluntary participation, and non‑commodified ceremony.
“From the very beginning you need to put up your own teepee… you need to have that strength to house yourself.”
You contrast this with colonial expectations of being paid for ceremony or relying on chief and council funding.
5. The Indian Act, systemic racism, and human trafficking
You explain how the Indian Act historically categorized Indigenous people by skin tone, shaping who was groomed for servitude or exploitation. You connect this to modern trafficking risks.
“The darker you are… kitchen help or farmhands. The lighter skin you are… groomed for prostitution.”
You also describe a sting operation in your community:
“In that time period over five thousand men hit that site because they thought they could buy a 15‑year‑old Indigenous girl.”
6. Coercive control, cult dynamics, and Nathan Chasing Horse
You return to the theme of coercive control — in cults, relationships, and leadership. You describe how Chasing Horse thrived for 20 years due to leadership enabling him and failing victims.
“Leadership controlled… the very fact that his followers needed to find financial help and they got it. Yet the actual victim… was never compensated.”
7. Sexuality, recovery, intimacy, and psychological wounds
You weave in several audio clips about pornography, hypersexuality, affairs, and recovery. You relate these to Indigenous experiences of shame, trauma, and healing.
“Freedom means the mental obsessions no longer run your life.”
8. Pain, medicine women, and spiritual experiences
You share powerful personal stories:
Your grandmother’s spirit lifting during ceremony
Your own high pain tolerance
The disrespect shown by a doctor who removed your nail without anesthetic
“As long as that woman sang, my mother’s body was hovering over her bed.”
9. Revitalization of ceremony vs. misuse of spirituality
You describe relatives who revived Sundance and sweats, but also those who misused spirituality for manipulation — including an uncle who convinced a young woman he could “fly.”
“This is the whole problem… she obviously thought we were spiritual… and he convinced her he was this spiritual superman.”
10. History of Métis, Treaty 7, and Alberta’s formation
You explain the role of Métis people in establishing Alberta, the fur trade, and intermarriage with Tsuu T’ina.
“That’s how… we could exchange dried goods for material goods so settlers could survive.”
11. Genocide, disease, and demographic loss
You describe the massive loss of Indigenous children due to disease and violence.
“One hundred and twenty‑five million approximately… children were killed over a span of one hundred years.”
12. Your life story, education, travel, and mission
You share your experiences:
Seeing your first white person at age 5
Working in Fort McKay
Choosing to care for your mother instead of working abroad
Jogging and biking long distances
Learning medicine, diabetes, and health
Letting go of relationships and friendships
“Whatever mission we have in our lives… whoever we bump into that’s an invisible helping hand… it’s important.”
13. Spiritual visions and global politics
You recount seeing a mirage city on a hill as a child and connect it to Reagan’s metaphor. You reflect on global events like JFK’s assassination and your parents’ travels.
“We saw this huge city of skyscrapers… it looked like a mirage.”
14. Empowerment, healing, and supporting victims
You end with a deeply emotional reflection on supporting Sierra and Lynette during Chasing Horse’s sentencing, and the importance of young women speaking their truth.
“It was so… even right now I’m crying about it… because it’s important.”
Marina Crane (00:01.518)
Hello, good morning. August twenty-third from Soutina off in the city limits of Calgary Alberta, Canada. And as I look into the Rockies in the west, there is still smoke. This morning I woke up, I could see the mountains, white snow caps, but I s the smell of burnt wood was in the air. And now I can hardly see the Rockies. And that's been
what only two three hours. So what are my topics today? Well first I'd like to say and thank all the people who listen from the United States, Hong Kong, France, U Pakistan or Bakistan or no Bangladesh, Brazil, Mexico, Spain, South Africa and Vietnam. Thank you for listening.
I appreciate I appreciate that you're curious about what it's like to be an Indigenous elder woman living in Canada and experience systemic racism. So I just got off the phone with my cousin and again too, a lot of the things that I try to do in the my podcast is once I have a fresh dialogue of a debate or some discussion that I've had, I'd like to post it.
And a lot of things that have happened and that are happening in Indigenous communities, especially when it comes to changing parts of the laws that are governed by by the government of Canada through the the Indian Act, like like there's a there is an act that's in the Parliament, I think it's called Bill S six three or six two, which is going to give sovereignty to our to Indigenous people.
sovereignty rights over our child and family services. So what what is the big deal on that? Okay, so most of my podcast is talking about Nathan Chasinghorse and how he thrived for twenty years in my community. And the reality too is like in my last podcast yesterday I was talking about, you know, one of our nation members who can pass for a white woman is denying that she even has indigenous blood, even though her her brother
Marina Crane (02:25.381)
has been a former chief. I understand this too, this former chief, even in high school, would deny he had indigenous blood and he c he told
white people that he was Mexican. And his father had this nickname, we we used to call him Coverboy because he used to have makeup, female makeup in Canada you have or in the United States you have a cosmetic makeup called Cover Girl. And he used to wear this to make his skin look whiter, much like how Trump y does his his facial tans and stuff to make himself appear, you know, again it's all performative. And
A lot of times too when I talk about pretendians, I'm not just talking about people who are claiming they have indigenous blood that goes back maybe four generations ago. I'm talking about pretendians who are actually living and breathing in in indigenous First Nations or any way communities who are ashamed to be indigenous.
And I and I talk about my first cousins whose fathers are white and I talk about people whose fathers are white who are social activists, which it which you know have said like, my father is racist, he'll be racist on the day he dies. Well it's the same thing too with a lot of indigenous people who grew up being ashamed, fet feeling guilty or like systemic racism, you know, the pressure to to give up and just deny their
Indianess and so that's why when I talk about the Tuscany black airmen pilots of World War II and just the tenacity and the the willpower to become a pilot and just the narrative and the story like for four years and the 30,000 black men who applied and the 15,000 who became airmen.
Marina Crane (04:20.928)
It's an amazing story and I use that as an analogy for Indigenous youth in Canada as as artists were going through a renaissance. And even though it may trouble a lot of people of what's happening in the United States with their President Trump, the reality of it is that the the the deep we'll call it stream of life, the the like like it's like a volcano or lava coming up from the earth.
there there is there there is activity and and the thing is like like just the tenacity to know that you've got a mission in life just does so much for for in individuals throughout history. So I I I've seen that with with indigenous people, young people. Mind you, as I'm growing up, it wasn't as obvious because we didn't have social media.
Now why am I bringing up Nathan Chasing horse? Well, there's been a trend going on about right like rite of passage. There's rite of passage for for indigenous girls and just the whole r grooming of it. And and and I I want I'm gonna play this, but I want you also to to understand this that w and I use the example again when when
Twenty years ago, when Nathan Chasinghorse started started, we'll say like he's like a vampire coming into a community and drinking blood and and and making more vampires. When when he came in and he started sexually assaulting girls, there was one girl who was 14 when she met him, and he took her three times, sexually assaulted her. Right from the get go, she she tried to make the authorities aware of what he was capable of.
And she wasn't she never joined his cult. She never was promised to be one of his wives. He didn't try grooming her. He he you know, she just stood her ground and wanted justice. Now I say in the in hindsight, like our former chief enabled Nathan to thrive here by paying the rent of the followers that were in his cult for 20 years, even promoting fundraising and stuff or
Marina Crane (06:44.108)
people giving donating money to Nathan Chasinghorse every month like like the Mormons do in tithing. Now what is why all this? Why am I talking about this? Well because if we had sovereignty over our child and family, this young woman, the one who he initially targeted, when she like she's never gonna see her day in court, but she did appear on the Fifth Estate two years ago and she had to get a court release so she could tell her story.
Was never a cult follower, didn't drink the Kool-Aid. She knew he had sexually assaulted her. He had taken video pictures of her. All this was documented. All this she submitted to the tr to the police. And by 2015 was banished from Soutina. Now, all this is happening like in 2007, 2006. Now, even to this day, leadership still is helping the
followers that were involved in his cult. And again, too, my whole thing is because we don't have sovereignty. So what does it all have to do? Well when people are elected into council, and again this is a colonial state. Okay, this isn't a sovereign state, it's a colonial state, that they swear to protect the most vulnerable, that's women and children. However, they fail to do that with this one victim. And I'll her name is Nikki.
If if if we had sovereignty, she could sue the leadership for not protecting her.
But we don't have sovereignty, and we we won't we won't until this part of the Indian Act is changed, coming up hopefully this year or by next year. And and that will give us the right to have sovereignty over our children. Now, when leadership takes over this responsibility and something like this happens where the the local leadership enable a predator to thrive in our communities at the expense of a victim like Nikki, she I believe will have.
Marina Crane (08:47.296)
Every opportunity to sue leadership for not protecting her. Okay, again, that's a that's a a narrative. That's my opinion, that's what I think sovereignty is all about. And and for that reason too, a lot of the things that are happening and have been happening in terms of pretendience, and these are people who have never been raised in the cultural ways, either because one of their parents are white, or they've been ashamed to be indigenous, and in order to hide that.
That shame they they pretend that they they are spiritual or ritualistic people when obviously they're not. And we we'll use an example of the rite of passage for girls. it's a program that like it's part of the white buffalo calf woman's process of the seven rituals that she handed down to the seven council fires of the Sioux Nation. Now they're trying to revive a lot of this stuff, and one of my cousins said they they
had the ceremony in her community. However
the you know, just the people who attended and who they sponsored and how money was was given, even though she didn't want to sponsor them, the the because leadership enabled this program to happen. I said, well they're doing this because they don't have sovereignty and if something happens with the presenters, if the presenter it becomes a predator and you know and the child is hurt in such a rite of passage ceremony, the the child and the family can sue
the organizers or can su sue the leadership for for not protecting them. Now that's that's going to be something new to see, something positive well I shouldn't say it's it's it's a theory, it's my opinion. But but again too, you know we we don't even have right now we don't even have the right to have emergency shelters for our children or group homes for our children in our communities and I'm saying
Marina Crane (10:50.542)
First Nations anyway in Metis, because a lot of the money that comes into child and family comes in from the federal government to the province, and the province has policy with within First Nations. And so when children are apprehended, they're immediately bust off or s or schooled off to the cities, to the air urban areas. And of course, yes, they've tried relatives to foster and there's been abuse cases with that as well. But it's all stemming from this whole Indian act of like how
Indigenous people are so weak minded that we can't look after our own children, or that we're so weak minded that we're not good slaves. So they have to create an act, the Indian Act, to groom us, to be, you know, by skin color. So the darker you are, the more you're prone to be like kitchen help or farmhands. And the lighter skin you are, then you become a fancy boy or fancy girl, which you're more groomed for, like prostitution and like again the prize, the pretendian, the noble.
savage. Like they you know, white settlers, you know, all that mythology, all that Disneyland, Wild Wild West, that that that is the creation of that. And again, with that comes human trafficking.
So I've talked about that in my podcast, but the reason I wanted to talk about Rite of Passage for young girls is is the whole nature of what sovereignty and what being a you know having a backbone. My late father used to say things about, no, that person doesn't have a backbone. The the reality of it is that person doesn't have a backbone in in the sense of saying that person is ashamed to be indigenous.
And and even if they are elected into positions of power does not mean that psychologically they're mentally well. I know, like I said, you know, our former chief is charged with two historical counts of sexual assault.
Marina Crane (12:46.754)
like excuse me, I've grown up with this I've grown up here. I know the different things about about coercive control and lateral violence. I'm gonna play you this tape and then I've got a other a few other tapes that I that I have have seen or have put through. But I but I particularly want to this is called Four Days Nights, a girl's coming of age ceremony.
Marina Crane (13:16.418)
You know, many people have called into our series The Hidden World of Girls with their own stories about rites of passage. The Kitchen Sisters, Davia Nelson and Nikki Silva, followed up on a call about the Brave Heart Women's Society in South Dakota. And they bring us a story about the Ishnati coming-of-age ritual. Hi, my name is Brooke Spotter Digol. I belong to a women's society on my reservation in South Dakota, the Brave Heart Women's Society.
My mother is one of the founding grandmothers who brought it back to life. I saw the Hidden World Pearls and think this would be an amazing opportunity to share with other native women a Yush Nazi coming of age ceremony for our girls. Thanks.
Childhood was really rough, lost and floating and drifting and just trying to survive. Didn't feel like I had a place on earth. My name is Marissa Joseph. I'm 21. I live in Yihangtawan territory in South Dakota. I was adopted, was a newborn. A large part of my life I was kind of disbalancing between family members. I was a pretty strong alcoholic in my early teens and just on a really bad path.
I didn't know who I was and what I was looking for and what I needed and had really wanted to to not live anymore. In the summer of my fourteenth year now at Dosh Nantesen, I felt like I was found.
In the Braveheart Society a long time ago, the women would retrieve the dead from battlefield and do what they could to help the family. In a way, we're doing the same thing, bringing back our people from emotional death. My name is Faith Spotted Eagle. We're in Lake Andes on the Ehongtu homeland near the Missouri River. It was in 1994. We went around three or four states and we interviewed grandmas. We asked them what they remembered of Ishanti coming of age. In the old days, as soon as a girl
Marina Crane (15:19.6)
got her first moon, her first menses, the family would take them immediately and you would isolate yourself from the rest of the camp and they would begin teaching it. So we symbolically set up one camp a year and we have the girls come in for four days. One over to the north. Bring it back one over to the north. Yeah. Yeah. From the very beginning you need to put up your own teepee, your own lodge, you need to have that strength to house yourself. Where's your daughter?
On the girls' TVs you have to have thirteen poles. We use thirteen poles because we have thirteen moons in the year. That's why we call it a rain camp because it's a special time for women to learn about themselves. The rain's coming.
These four days it's their sacred time. The girls can't feed themselves, they can't touch food, they can't drink water themselves. The mother or the auntie or whoever they bring with them has to do it for them. I was like, my god, I don't wanna do this. Your mom has to feed you and give you water and I just didn't like my mom. These four days it's treating them like a baby one last time before they become young women.
The feeding, it became kind of a little heartbreak, that bittersweet feeling because no longer will she be my little girl to feed anymore. You really began to start the foundation of what that adult relationship is with a mother and a daughter. I'm Shree Sohar. I didn't have this, you know, when I became of age.
Growing up at a boarding school, they came from the BIA and took us and I must have been five. I'd never seen my mom and my grandma and grandpa for nine years. They assigned us a little first grader and we had to teach her English. I'd brain her hair and take care of her. Then they'd switch everybody all around again and I'd get another little girl and they wouldn't let us get close to each other. Every year I I try to teach what I know, bring that back to recreate that feeling that I felt.
Marina Crane (17:19.468)
This year I taught them how to make ceremonial food, the bapa, which is dried buffalo meat, then they pick buffalo berries. They'll gather sage. And over here, wahai cheetah, the woman's medicine.
Men can't go to the girls' camp. Little boys can, like baby Jay who is still pretty young, goes in the morning and and sings to them and wakes them up. My doctor's name is Oyate Yushkipi, that means the people are happy to see him. This is like my second year watching the fire.
That love and acceptance song. We worked hard on that. We were like singing it at night, playing TV and You just have to start singing it over and over again until you get it stuck in your head. I just don't know when the hey hey part so we talked to them about modesty and courtship, pregnancy and suicide.
And not being afraid of doctors and having to get a checkup. Sexual abuse and incest can pose a huge problem within families. And we're always talking about this concept of a camp circle. We can't be attacking each other and doing this mean girl stuff. Come on, everyone, get up and dance. Don't be shy tonight. Quite standing by the door. Hit the floor.
Young and old girls play.
Marina Crane (18:55.534)
My name is Madonna Thunderhawk. As a grandmother, I just wanted to come and spend a few hours. This is part of what I need to do. At one time all of this was underground. We only got the Native American Freedom of Religion Act in the late 70s. Up until that time it was federal law that Indian people couldn't practice their sun dances and ceremonies. So we had to stand our ground to have these things out in the open again.
When I went to Ishati, my grandmother gave me the name Wamadi Khotalia. It means great ego woman. My sister has a really awesome name and it's Stand Strong Woman. She's the baby girl and she's lived a hard life as well and she's been able to stand strong. It only seems befitting that you would change your name with where you are in your life. The Braveheart Society, these grandmothers, this connection with these girls that I had made.
This is my sixth year into it. It's like I'm a six-year-old trying to live a new life. So I'm still pretty new to a lot of things. The Hidden World of Girls is produced by the Kitchen Sisters and mixed by Jim McKee. You can see a slideshow from the Ishnati Ritual and the Braveheart Women at NPR.org. And you can also tell us your story by calling 202-408-9576. It's morning edition from NPR News. I'm Steven Skeep.
Okay, so again, like a like like you heard, in the seventies, everything was kept underground and nobody practiced these things again because you could be put into prison. I mean it's just like you know, parents who didn't want their children to go to Indian residential schools were were put in jail. Like my grandfather spent I think a a night in jail because my you know, his children were sent off to boarding school.
So a lot of things that I I do try to talk about in terms of healthy human sexuality is is just based on my my own experience. But but I do know that it's important to have these these ceremonies for young women and it's important for indigenous women like to
Marina Crane (21:12.086)
to be there like this young woman saying this is her sixth year. It's important for for young women to participate. And in Sutana, like I said, there there is a group of young women who've been helping each other for the past twenty years. And and you know, and again they have children, they have young girls, so it'll be interesting to see them do rite of passage ceremony for their daughters as they become women. Which which is gonna be not that far off.
I laugh because that's my niece's daughter. She's just a a beautiful young a beautiful ch girl. So why is this important? Well
I think a lot of times w like when I'm talking with my cousin, she says she says my program shouldn't have to pay for these people to like for the gifts and the ceremonies for this this coming of age ceremony. And like like like you heard, you know, they they the girls are made responsible to put up the TP, thirteen TP polls. All this has done has done voluntarily. There's no coercive control in terms of saying, Well we're all we're getting money and sponsored
Do this. But but it seems like people who are ashamed to be indigenous or still have to come to terms with the fact that you when they say to sacrifice, it means you give of yourself freely. So so even in the wiping away tears ceremony and the rituals with the Oshati Shakoi, you know, you make everything, like the giveaway. It's made, it's not bought, because you're doing this is like the last thing you're doing for the person you love. But at the same time, too, with the rite of passage ceremony.
ceremony, you're doing these things like even having the teepee and the food and even feeding the child yourself. You're not paying someone to feed your child. And and that again is colonial construct when you have when you have people, especially in Canada, you know, who depend on chief and counsel for money to, you know, be paid to have ceremony.
Marina Crane (23:18.178)
When a lot of the times you you have to really just fundraise yourself, make the money yourself, do this for yourself because you're doing it for the people you love. Now, again, that has to do with spirituality and sovereignty. But because we've been so conditioned and groomed to cow down or bow down to the Indian agent or the white government, the province with child and family.
W like I said, you know, a lot of women have chose not to get married because they didn't want to lose their status. And and so if a indigenous woman married had a child from a white man, her her her son or daughter would be wouldn't be like totally indigenous, they'd be part European. And again too, you know, the it's the reality too is that our men could marry white women and those white women would get automatically full status.
Even though they have no indigenous blood and be considered indigenous. Now, the one lady who is claiming she's not indigenous because her mother is white and her her father was mixed blood, because her grandmother was mixed blood. But the but the reality of it is the shame of being indigenous. Like that that's why I do my podcast because that whole indoctrination or grooming of fancy boys and fancy girls really
hit a nerve. And the reality of it is like being ashamed of a product of prostitution or in terms of religiosity that you're a bastard or a bitch. Again, these are terms that humans give to dogs, but yet that's how they treat indigenous children. again, we're we're talking Indian agent and just the reality of like
You know, why educate an ind indigenous person? That's the attitude. And and I jokingly you know, like I to me to me I I I felt it. I've I've I felt it. I apologize to my audience who are curious and you know, have the like such I'm I I'm really grateful that you listen. Now there's there's also difference too like
Marina Crane (25:42.434)
We'll start off we'll start off too with w like there's a couple of things that I wanted to bring forward. and I don't know if if it's important but
Like even talking about the toxicity of alcohol, men's bodies versus women's bodies, control, coercive control, when people have affairs, pornography, and there's this new thing about one penis policy and also sexual recovery and equ and the way people are attracted to each other. So let's see what would
I I think I think the whole point too is toxicity of alcohol. Like the fellow is talking about a tea s a tablespoon of alcohol, like that a person like if they consume that, but in a but in a week it's like you know, a regular bottle of water, that's how much the average person drinks. So I'll I'll let you listen to this because again the biology of indigenous people, we we weren't we were hunters and gatherers. We didn't have livestock and
We didn't the we didn't catch the diseases of the livestock. But at the same time too, like I said in England, they didn't have water.
And because of that, I think a hundred years they just drank alcohol. So there had to been a whole bunch of fetal alcohol syndrome children born. And and again this whole mentality of like who is smarter and who like all like all that privilege, you know, has an effect on society and then they bring it over to the to the Americas and and again a lot of indigenous people, because like in the s from the seventies onward, well especially in Canada, in the United States th there was a little sooner.
Marina Crane (27:28.496)
And again too in Canada most most fancy girls and fancy boys th because they could pass for white could could go into bars or liquor stores and and you know, get get alcohol. And and so a lot of times you in terms of human trafficking, though those are the ideal people that that people would target for prostitution. I'll play this on alcohol. This is how much alcohol is toxic to your body.
And And I'm not too sure why it's not coming out. It should come out. Let's try it again. Sorry about that. See if we can do this. heck. Heck, it's not working, but let's see if I can make it a little less.
And this is how much an average person drinks per week. That's a bottle of water. And here are five terrifying facts about alcohol that should make you think about drinking alcohol in the future. Number one is alcohol destroys your skin and accelerates aging. So number two is alcohol is actually a group one carcinogen. It's been linked to seven different types of cancer, just like cigarettes. Number three, for those that want to lose weight, alcohol actually stops you.
From burning fat. Number four, alcohol actually causes your brain to shrink in terms of its mass. And number five, and the most important, the average drinker of alcohol actually loses about 14 years of their life. So basically you're paying money to die early. So make sure you send this to someone who could benefit from watching this video. This is how much alcohol is That's a tablespoon, okay. So again, like I said,
I I can count how many times I've drunk ha you know consumed alcohol in in a social setting. a lot of people will look at me and going, Well, I don't believe you. Well that's your your your problem, not mine. now the the whole thing too about like when people when people like a hypersexual
Marina Crane (29:46.55)
And even the whole nature of hyper sexuality and intimacy, like I played that in a previous video, but but I'm going to play this this one tape here that talks about sexual recovery. Because I I think a lot of times people don't really get the gist of just how addictive things things happen when you're you're really
not even like aware of it, but but first we'll start off with porn because again people have to understand this
I argue that watching pornography is a type of defeat and surrender. Alu says that modern romantic love is increasingly described as words such as pleasant, intimate, quiet, comfortable, sweet, tender. These are qualities that are coded as feminine. But Hahn says that feminization doesn't quite get to the heart of what's happening. He claims that love has been positivized and domesticated.
maybe domesticated from the wild. Historically, Eros contains the dangerous. There's a distance in mystery. There is the experience of the other, a longing, uncertainty, and definitely vulnerability. There's the transformation that happens and the possibility of being wounded. The erotic encounter isn't s oops. I
is it's because we encounter someone that cannot be completely controlled or misunderstood, the area of passion and blood where those who there will experience pleasure and pain, bitter, sweet and bitter honey, the sweet wound of contrast contemporary has to remove the negativity and it becomes something that is safe, comfortable, predictable. And even you look into okay, so
Marina Crane (31:54.028)
She's talking about like there there's more to to the anger of it, I think. But I'm I'm gonna try and I don't know for what reason why it stopped why okay, let's see. It's it's amazing like I like I technology, that's all I can say, excuse me, but and I don't edit as much as I should
with these podcasts and again I apologize, but let's let's try and see when we're talking about porn.
and blood, where those who dare will experience pleasure and pain. Bittersweet, the bitter honey, the sweet wound. By contrast, contemporary culture has removed this negativity. Love becomes something that's safe and comfortable, predictable and even consumable. If you look in my comments you'll see that men are angry that women aren't there,
And women look at men like they need to step up their game, and both are operating from a place of pain and narcissism. And now we're in this dual standoff. This hatred towards one another sounds a lot like a self-righteous position, as if to demand women to do their duty or for men to up their game. But really it's a thinly veiled attempt to hide a broken heart. Instead of stepping back into the arena and daring to be heard again.
We cower, we recoil, we retreat to the safety of pornography. Browsing spectacles intimacy rather than w that with we participate. It's a stimulation to intimacy in which no one can reject us or disappoint and ask any from pornography becomes what up to surrender because people are w it's an escape from the very thing that intimacy demands, which is courage.
Marina Crane (33:55.794)
is pornography becomes the time it becomes
destruction of Enos. Yeah, so I I know I tried to get I don't know like I said, I apologize for the for the sound it it that's that's happening here. So
Marina Crane (34:23.862)
Okay, so here I want to do this one and we'll see how this goes here.
Marina Crane (34:32.426)
Again, I don't know why it's not coming up in my in my speakers, but we'll try again. Hopefully hopefully it it it works.
Marina Crane (34:52.844)
Sorry. I wish I had some sort of transcript that I could just read from so you wouldn't have to feel like you have to participate in it. Let's try this. And this has to do with I don't know, which one should I do? Control.
Okay. let's see here. Here this one. We'll do this one. Ha. Again. What's happening? Same level of psychological wound as you. bad. You also leave people where if you evolve out of that and they haven't been able to. Wow. So you think we attract people based on our psychological wounds? Hundred percent.
Wow. And as we start to heal and grow, if the other person's not healing and growing, we kinda pull away. Mm-hmm. Wow. That explains every relationship you've ever had. Why you're still in some relationships and why you're no longer in other relationships. Why you may never see that person ever again. This is so true. Listen to this. You meet people on the same level of psychological wound as you. are.
That's by manifest.de d al or d-a i dot ly. And that's on Instagram. Now
Marina Crane (36:30.028)
affairs commonly offer and none of them are what you think they are one no history no accumulated disappointment a self that hasn't been evaluated or failed yet two aliveness without negotiation the intensity of being new to someone before the weight of shared obligation settles in and three
Desire without caretaking. A place where need can be met without first managing the other person's reaction to that need. As Esther Perel has observed, many people don't leave their partners to find someone else. They leave themselves and find a way back through another person.
The affair partner is less a person than a mirror for a disowned or lost sense of self. The intensity comes not from the other person, but from the sudden return of vitality or agency or desirability. Sadly, because it's all built on secrecy, it can't be integrated. The very conditions that make it intoxicating ensure its eventual destructiveness. I'm Anna Lisa.
Right mirror in the comments. And her handle is fluid intimacy. That's her p what she does like for her her her presentation here. and again too, like like again when I when I'm I'm not an expert on affairs, but again, a lot of the stuff that people get themselves into when it comes to like
not like everybody outgrows each other. This whole fallacy of happily ever after for eternity, that's a fallacy. Does not work. So again, let's do sexual recovery.
Marina Crane (38:39.596)
You can spend every day fighting urges and telling yourself that this is what recovery is supposed to be like. That may be abstinence, but it's not freedom. Freedom does not mean you never have another sexual thought. You're still gonna have sexual desire. You may notice attractive people, you may occasionally experience an urge. Those things are normal. Freedom means the mental obsessions no longer run in your life. You're not waking up every morning fighting with yourself. You're not spending every day, every evening trying to stop
Doing the one thing you promised yourself you would stop doing. That is what began to change for me. The obsession lost its power. Staying sexually sober became easier. Not because pornography disappeared from the world, and not because I became more disciplined than everybody else. It became easier because I no longer needed it in the same way. That's the difference between abstinence and freedom. You can spend every day fighting urges and telling yourself that this is what recovery is supposed to be like. That may be abstinence, but it's not freedom.
Freedom does not mean you never So again too, like when I talk about abstinence, like I've been abstinence for fifty years, but but in terms of recovery or just what it felt like, like like understanding freedom.
And so when I talk to older women and I talk about freedom, I think a lot of times they really don't get it because they've never had the opportunity to to un experience freedom as much as as as say as some other women. And I and I think a lot of it has to do with with coercive control.
where where they've been in relationships where, you know, their partner has controlled them, especially when when if you're in a a relationship where you've legally been married but the the your spouse is having children outside of your marriage and you still remain married to the individual.
Marina Crane (40:31.474)
Again too like for some religious construct like say in Mormonism, you know, a woman cannot get into the kingdom of heaven unless she's sealed to her priesthood husband. And and like the abuse you know, when they talk about polygamy and now it's outlawed, but they still like I said, you know, women being coercively controlled to stay into a relationship where they have to listen to you know, their partner rather than experiencing freedom.
Coercive controllers install beliefs. The coercive controller replaces what the target believes with what they need the target to believe, and they do it over years. Families and professionals call that brainwashing. But brainwashing names what the target ended up believing, not the operation the coercive controller executed to put it there.
So picture three targets on three different fronts that look nothing alike, and watch how the coercive controller's word through deception becomes the only reliable one. In a high control group, the coercive controller's word is camouflaged as revelation. In a marriage, it's camouflaged as love. And in a workplace, it's camouflaged as experience.
Separately, each looks like a person who was simply persuaded, but together they're one operation, indoctrination, executed inside the influence campaign serving the goal to entrap them. Every other source of truth made unreliable before the target noticed.
What this leaves behind is the true believer, someone who agrees with, defends, and even repeats the coercive controller's words as their own. Professionals, if you assess how the coercive controller indoctrinated the target and put it into the record, that record can stop the war, hold the coercive controller accountable, and return the target's dignity and freedom.
Marina Crane (42:47.852)
Beyond the Bruise, my free guide for professionals is available at NCORControl USA dot com. And that's her handle in social media. So when we talk about coercive control and see what indoctrination within cults and how even people take on the persona of the the person who is charismatic or who seems to be driven by some
fallacy of like empowerment. So that's why when you break the stereotypes of indigenous people, like in my lab last podcast, there was a young woman saying, I'm good yes, you know, yes, indigenous people are magical. Yes, we've been riding horses since we were babies. They strapped us on horses. Yes, we can make it rain. Yes, we have superpowers. And yes, we we live tax-free. And yes we get everything free. We live in this really nice fancy world because we're spiritual people.
People. Like again, the fallacy or the systemic racism of a construct that people have created without their without really looking at the whole picture or the or to digest it. So so even though I've I've talked about Nathan Chasing horse and how for twenty years he thrived in my community, again coercive control. Leadership controlled, you know, the very fact that his followers needed to find
Financial help and they'd got it. And yet the actual victim, who was never a follower, who didn't drink the Kool-Aid, was never compensated. And again, they can get away with this because under child and family law, it's a provincial policy. And does provincial policy even cover any of this? No, it's hands off from leadership. So that's a protection that leadership had. However, once they change this law and and we get our sovereignty,
Then victims like Nikki can sue if if there were victims like her in the future, that there are people in my community or any community who are abusing positions of power coercively, there is a law now that people can be charged with coercive control in Canada. But once they change this law under the Indian Act for Sovereignty for Child and Family.
Marina Crane (45:13.868)
Like I said, when a when a woman chooses not to marry, she becomes the single breadwinner.
And and when she dies and if there's no relatives to take care of her five children or however many children she has, they will be taken and put into foster care in in urban areas. And there they're targeted by by people to traffic them as y and the average age is fourteen. And again I repeat myself, in Sutina, because we've had this history with Nathan Chasing Horse and the reality of how long he lived like how long he thrived
on on on the money, the financial money that leadership had given access to his followers that now they're were doing more in terms of human trafficking. So they did a sting operation because they've had the ability to hire people in the expertise of human trafficking. And they put out a sting twenty-four hours. In that time period over five thousand
men hit that site because they thought they could buy a 15-year-old indigenous girl. And out of the five out of the five out of the five thousand, they charge ten men. Again, whatever uneducated people, either immigrants, white supremacists, or whoever is hunting indigenous children and women,
There there is a stereotype of what they think indigenous women are. And a and a large part of that is is a stereotype. It's a fallacy. And and sometimes if people don't want to listen, I just let them stew in their own fat or stew in their own stew. Because there's there's no point in wasting my energy because they'll never listen anyway. So again
Marina Crane (47:11.434)
sometimes a lot of the things that I do find out about people that I've grown up with, it it it just it just makes me, you know, like go, why? Why do people think this way? And some and I I don't waste time like rolling around in my bed, you know, worrying about people. No, but I I do have some concerns when
the programs or the way people see things in terms of tre try to revitalizing our spiritual, ritual, commu ceremonial practices is is critical. And there has to be some accountability in terms of restorative justice. Because we as young people don't and I'm an elder, so when I say we as young people, because I grew up in the system, that that how did our ancestors handle it like restorative justice?
And transformative justice there was banishment.
Like my cousin and I were talking about it and she says, you know, traditionally if there was sexual assault, you know, there would we had societies and ways of of making these people accountable. And and like it said, in the rite of passage with what you just heard about, you know, the reality of sexual assault and incest, especially when it comes to rites of passage for for young girls, because again the reality is like you have another woman with the child and
They're feeding them. They're not allowed to feed themselves, room themselves for four days, because it's the last time that they're going to be treated like a child. And so trying to protect them and give them some ways of critical thinking so that they understand that they're not alone. And it's a terrible thing too because if we had these things and there were more young girls who understood infatuation, who understood mental health.
Marina Crane (49:05.776)
Health in limerence, who understood coercive control, who understood mental health in terms of lateral violence, like what is lateral violence, what is coercive control, what does it mean to to like religiosity, what what things can or you cannot do? Even even terms too, like like for me, most of my podcasts I talk about cults, and and and rightfully so, because like I I know this one family.
Where this woman says that she doesn't have indigenous blood and and yet she does. And so the shame and guilt of being indigenous, even if your First Nations Inuit or Metis still exists, even if you have your status card. So yes, of course there are a lot of white people who will claim they're indigenous because again, it's it's the flavor of the month.
You have so many indigenous people who are ashamed to be indigenous and they're coerced by the the tantalizing virtues of more money, being acknowledged as this leader, like look at what I've been able to accomplish in this life. When when the whole nature of of the spirituality isn't isn't to have notoriety. And and I've said this before.
When my grandmother passed away, she was immense like she was really thin. My mother was in Indian residential school and she was like fourteen, fifteen when her mother died. She says, I remember I went to into her room and there was a medicine woman that came. I asked my mother, who was this medicine woman? What was her name? And my mother says, I don't know. See, again, medicine people and you'll hear stories of this where you have people who have the ability to heal people.
And I'm pretty sure it's in all cultures in the world, that they they don't make themselves public. So this medicine woman came in and she sang, and my mother said, I heard her singing. Like even in the little story that I had about the read of passage, you heard these girls learning how to sing. So this woman was singing for my grandmother, and my mother was listening.
Marina Crane (51:22.208)
And as she was singing, my mother said, I saw my mother's body lift off the bed, elevated up the bed. Her body was spiritually lifted off the bed. And she said, And as long as that woman sang, my my mother's body was hovering over her bed. And she said, As soon as the the woman stopped singing, my mother's body fell to the bed, she said. Now understand this: the pain of cancer.
and the lack of pain medicine and what my grandmother had to endure. See I have a high pain threshold.
Years ago I was traveling from Utah to South Dakota and I managed to bang my finger really bad. Flesh was hanging from my finger and my fingernail was, you know, just hanging. And this paramedic who was a Vietnam paramedic was at the service station where I got injured. He bandaged up my hand, he told me to keep it elevated until I could get doc actual doctor's help wherever I was going. So when I got to South Dakota, it was on a reservation that I was heading to. And they the
Next day I went to Indian, a white man who was a doctor working in an Indian hospital in South Dakota. And and so I waited, and I waited in the in the serv the his operating room because it's a small hospital in the middle of nowhere. And the nurse said, Well, he's watching the NBA basketball finals. As soon as these the TV show is over, he'll come. And I thought, my goodness, I have to wait. And so again, I was in pain, my hand was
elevated. So he comes in and I'm thinking, okay, he's gonna take a needle with some medicine, put it in my finger, make it numb, and then he'll he'll take off the nail so I won't feel any pain. And so what does he do? Because he's worked with a he's been around indigenous women, childbirth.
Marina Crane (53:18.142)
He comes, he puts my anne the table, he elevates it up, he says, I'm gonna show you what I'm gonna do. And he took four steps and I'm watching him and he goes under the nail and just rips it off. No anesthetic, just complete surprise. Beads of sweat started forming on my forehead and I I jokingly said, you know, I I forget I like I was laughing just like I am now. but I didn't faint.
I didn't know how docile I was, because like I use the analogy of dogs. Sometimes dogs you can't clip their nails or take off their claws because they'll they'll die. Their little hearts will stop. Well, even too, like growing up in the by the city of Calgary and having women hearing women who've given birth in in white hospitals and saying the white woman would be just you screaming in terror with with labor pains, whereas indigenous women because of their high pain threshold
wouldn't do that. And so so again, when I talk about my grandmother dying of cancer and how much pain she had to have been in. And I and I wondered like what did this medicine woman do? And my only understanding is that she my my grandmother's spirit, her the energy must have left her body.
and elo and s and hovered over her body. And so what this woman did is she got her f my grandmother's physical body to meet the energy of her spiritual body. They met together and when and once they were united, because again, in order to deal with that pain, my grandmother ha had to leave her body. But in but to bring her body back together so that she could prepare to take her journey was the was what this medicine
And woman was doing. And so stories like that that I talk about, and I talk about even menses and periods and the power of the energy that women have, in terms of even the taboo, I shouldn't say taboo, the right that, you know, we're not allowed to be around sundances when we're on our moon time. Things that like in terms of older women talking to younger women about the energy that we carry and the responsibility.
Marina Crane (55:41.056)
responsibility that we have because we're the life givers. So all these things I try to talk about in terms of healthy human sexuality and the dogma of how religiosity bastardized indigenous ways of in native I should say it women, indigenous women's ways of living, as as something as something not to even
honor or respect. And and so we have a lot of people who pretend that they have these gifts
because because they're were sh their parents or they themselves were ashamed to be indigenous. Whereas the ones who have really practiced who have never been ashamed to be indigenous, who have, you know, st s stood the stood the the the test of time like the like the what they call the Tuscany black air plane pilots that that man who was told that people couldn't touch or speak for four years.
years. Though those types that type of spirit is in all of us. And and the revitalization of of just finding out what our mission in life is.
I I I don't have children or grandchildren. I have nieces and nephews. I have siblings. I have community. And however much I I get to talk to my relatives about things that you know that they struggle with, especially when it comes to
Marina Crane (57:20.338)
people who want to start revitalizing some of the ceremonies. And with my cousin we have we had a uncle who married this woman. She wasn't she went back to school as an adult. She got her degree in Native American studies and she was so headstrong in bringing sundance, sweats, everything back
to the people in Sioux Valley. And I mean she even convinced my uncle who was an alcoholic, a womanizer, like that he could fly. And she would yell up, Fly, you can fly, turn into an eagle and the guy jumped off the roof and broke his ankle. Now the same fellow showed up at my home, my which is my home now, which was my mother's home, because that's my mother's first cousin
And he he knocked at the door and he had this young white woman, probably twenty one, twenty, and this is this is a guy who's like in his sixties and I'm going, This is the whole problem.
You know, like yes, she obviously thought we were spiritual. We had spiritual magic and we could ride horses and we could make it rain and we could tell the future. Whatever she thought. And however he convinced her that he was this spiritual super superman and she had sex with him. Like the reality is like he escaped from his wife who had put him to a four day fast in the wilderness, and when she went to
Go check on him, he was gone because he took off with this white girl, this white young child, showed up at my mother's house, and my mother had to pay for their bus tickets back to Manitoba because you know he was stringing this young thing around. And and that's what I say, like, you know, when when people have issues of of like the genuine pride and not pretending to be someone they're not.
Marina Crane (59:21.15)
It it it it goes against those that actually do have gifts. And and again too it it works for all people. I I am the last to think that that what I have or what I embrace is just specifically for me. And and that was the danger of Nathan Chasing Horse. His his mantra, his narrative of there's nobody else like me narrative. And and for me
what whatever walk of life you come from, if you're European and you have Neanderthal blood in you, or if you're Asian or like what do they call Aryan Aryan nation or if you're what do they call Semites or you know, or you're you come from Cain and Abel. Like everybody, every human being, I like it's amazing how gifted we all are.
The only thing is that we have to have patience and we have to be observant and we have to have critical thinking skills to see to see the power of our minds and what we're capable of doing and seeing and achieving. So that's part of my podcast and I and like I said, it all started with with again
the whole nature of people being ashamed to be indigenous and still have status when there are so many other people who are genuinely proud to be indigenous who are denied status for generations since the seventies. And hopefully the bill s two will will pass so that so that those who do
who had lost their status because their mothers married non-Indigenous people. They and that they're proud to be indigenous, get those status back. But at the same time too, I think it's going to be quite difficult for those people who are still ashamed of being indigenous, who have their status cards or who are First Nations anywit or Metis to digest.
Marina Crane (01:01:34.674)
And and because of that I think this whole renaissance of spirituality, of gifts and the art world is such a powerful thing that I encourage a lot of young people and even people in my audience, like I said, I'm very grateful. I am so grateful for my audience. I never ever thought I would reach as many people. And again I'll say there are people from the US, Hong Kong, France
Bangladesh, Uzbakistan, Brazil, Mexico, Spain, South Africa, and Vietnam. Like thank you for listening to my podcasts. I really appreciate it. And it and it's important for me as an indigenous woman who's grown up where the I saw my first white person when I was f like when I I went to school
and at five years old. And and even throughout my life, by the time I was twenty-nine, and I worked in northern Alberta in Fort Mackay, where there was an oil boom of like we're the third largest oil producers in in the world. And I was working with indigenous youth. And I met a a woman who who she was a grown woman, but she had seen her first white person at age 18.
And so when I talk about Western Canada and I talk about indigenous peoples and the and our ways of thinking, especially in the Treaty 7 area, and the whole notion that what made Alberta great or what made Alberta a province has to do with the the settlers who came in from northern Alberta. Alberta was settled in the north first. And because the they were the Europeans were starving.
And because there had been the fur trade and the Hudson's Bay, and again I s I say the five conquering races, the Portuguese, Dutch, Spaniards, English, and French, out of and I named those in in order of how cruel they were to indigenous people. The only people who converted to learn the language, because now there is Metis, which is made shift, which is ha takes part of the Cree language.
Marina Crane (01:03:55.505)
they were the only ones who converted to indigenous ways of life. And that was in the northern parts like in Manitoba, Saskatchewan and Alberta.
that they came down the Metis came down into southern Alberta, met up with the indigenous people in Calgary, the Soutina, the Sarce at the time, and they married, they intermarried, the Metis intermarried with Soutina. Again because we're isolated, indigenous community. We're not black but and we weren't stony. We were Soutina, Dene. And and because we intermarried with Metis, we were able to the women were able to
and the men were able to you know sit down with the chiefs and the communities of Treaty Seven, get dried goods like dry meat, pemmican, all the food sources that we could we could dry and then exchange them with material goods, cloth, pots, pans, with the settlers in northern Alberta and exchange for for goods so they could survive.
That's that's how like again, even when they're coming from the north and then they established a fort in Calgary, Fort Calgary, which is now called the Confluence, and just the the presence of Metis people in in the area because because it was vital in establishing the province of Alberta.
These things, again, with Sutina and the Indian agent and this whole hypocrisy of of losing your status and and trying to convert light-skinned indigenous people into fancy boys and fancy girls, and creating Indian residential schools can you so you can take the darker skinned indigenous kids so that they could be s house servants and farmhands. Because again, a lot of this human trafficking was based historically.
Marina Crane (01:05:53.864)
on the slave trade, right from the conquistadors in the 1500s right up to the banishment of shipping blacks from Africa. Again, even saying that 70% of the DNA that is passed down by fathers for black American men is 60 to 70% are are come from European men.
Even like for for indigenous people, like I say, my great grandmother had blue eyes because the Sioux people had been intermarrying for for hundreds of years. This is f a five hundred year history of of genocide, of of people wanting to convert people to serve them, to to be the farmhands. Look at right now.
I remember when I was thirty I was working with a young woman who was a farmer who grew up in a farm in southern Alberta and she talked about the Mexican workers that would come in and work in the sugar pl sugar plant sugar beet farms in southern Alberta. And and even the indigenous people in the northern communities who would come down and work
So a a lot of this inability f for indigenous people to be healthy slaves wasn't because we were lazy and stupid. It was because genetically we were different. We were different, we were susceptible to diseases. And and just the fact that the first one hundred years because of the European diseases and because of the torture and the genocide, w one hundred and one hundred and twenty-five million approximately
One hundred and twenty-five children were killed over a span of one hundred years. That's five generations of indigenous children. So when I talk about sovereignty and I talk about human trafficking and I talk about the reality of systemic racism, especially for me as a indigenous woman in Western Canada and how I grew up seeing my first white person at age five. I'm 74 right now. I'm gonna be celebrating my 75th birthday in January.
Marina Crane (01:07:59.88)
And the reality of it is like whatever I can teach and whatever I can talk about my life
Is my own personal opinion, my own dis my own understanding of psychology, my understanding of myself and what I've done to to look after myself, heal myself, and educate myself on diabetes, on on on high blood pressure, on the consumption of alcohol or cigarettes, and about you know being s physically active. Like in my 30s, I I I jogged five miles, I worked up for ten years, I worked up physically to jog five
miles a day. I I used to bike a hundred miles a week. it that was in my 30s, because I was a poor university student, working full time and paying for my education and working full time. Didn't have a a partner, didn't have children. I had to sacrifice. And then when I came home, I had a chance to go and work in Hong Kong, Taiwan, teaching English as a second language with some classmates.
But but I knew my mother was aging and I decided to take care of her. And because of that, I s started learning more about diabetes and internal medicine. And this just the psychology of taking care of myself. So a lot of these things too, even seeking help, seeking professional help, having people listen to my narrative.
Because it it's one thing when you're talking to people, especially people in your community who have never left, who who don't really get the gist of what education is, there there's a lot of misunderstanding of of the gifts that I have to give people. But if I can somehow reach people and and give them a hint of what's to come. Like I said, these things that
Marina Crane (01:09:59.086)
people are doing to revitalize, reclaim and and like comes with a warning that that we have to do our due diligence. We have to be able to protect the most vulnerable, our children and and our women. And and and again two spirited two spirited people.
The the reality the reality of how much people hate people because of how they sexually behave i is is tragic. And and how so many things are so taboo to talk about, like in terms of hyp hypersexuality, in terms of depression, in terms of pornography, in terms of even the word masturbation or even promiscuity, limerence. You you name all the the terms in psychology that
That is so diverse that we need to make sure that we shop around, that we really look at the people who claim to be helpers and and to help people, even if even if they ask for advice and they don't follow through, that's okay. like like I like I know in the sense what's been happening to me this year is is profound.
people that I had been close to, people that that have been in my life, or even animals. Like I'd my two Pyrenees, they've been escaping
I'm at the point where I think I'm not gonna they're ever they're not gonna come home and I'll be out without two pets. you know, people that that had claimed that if there was ever a rift between between the two of us, they would contact me to ask, you know, what is the problem? That that didn't fall through. Or or just the notion too that there are some people who are just generally good people.
Marina Crane (01:11:51.526)
out of the blue, you know, if even if I text them, they they just text, even if it's just a thumbs up. S certain little things really make a difference. And hopefully my understanding and trying to help people, my late p parents and especially my dad used to say, it ain't over till we're six feet underground.
And and it's important to to realize that we have these feelings, we're we we we don't we can't shut them down, but we should not have any fear of having people stalk us, people coer try to coercively control us, people who disrespect us, who people who just want to see us invisible. Though though those things I'm really fortunate and I'm grateful
that that I that I have the ability to debrief and have friends that I can talk to. So with that I really appreciate like I said, I'm so grateful. Never ever did I ever think that my podcast would go so far in this world. And I appreciate it. Like I said, when I was eight years old my parents were in South America. When I was ten, they were in India.
And and I remember walking in the classroom, like I've always been a city Indian, I've always been, you know, in city schools, and I remember walking down the corridor when I heard on the PA system that John F. Kennedy was assassinated. And then when my parents came home and my mother talked about when she heard John F. Kennedy was assassinated, and she said she looked out in the courtyard and she saw all the Indians fell to the ground and started praying because they thought it was the end of the world.
And as much as people want to think that that this President of the United States has so much power to destroy the earth, I believe that Creator and grandfathers and grandmothers have and are guiding so many people, so many invisible helping hands to ke to keep this world alive for human beings to evolve.
Marina Crane (01:14:12.04)
I I I truly believe that and the reason I believe that is because I believe the stories of my parents. I believe the stories of what they saw. I even had in my own eyes
It was a cold winter night. We had a pot bellied stove. I looked through the windows and you could see the ice around the windows. That's how cold it was, like maybe forty below. I was born in forty below weather. But I remember as a child looking out the window and on in the on the hillside I saw this huge city of skyscrapers. And my parents and everybody like my siblings, they we all looked out. All evening we looked, it still existed. We were just dumbfounded that this city
appeared. It looked like a mirage and it stayed there all night. We all went to sleep and the next morning we woke up and it was gone. And so when I didn't realize that the late president Ronald Reagan used to talk politically about the city the city on the hill. That's what he called the United States. And and that's what I saw
when I was a child, this mirage, this huge city of skyscrapers on the hill. Now, I know again people can be skeptical, but I want I know some of my listeners understand because the majority of people that I do talk to that I'm invited to talk in the city have validated a lot of the the spiritual the spirituality of some of the stories that I talk about in terms of energetic energy.
This one Vietnamese artist, he s he says, yes, a lot of our older people, like he's referring to people my age, are so colonially mindset in in in in my country. And and so again, it's it's important to have a dialogue about this.
Marina Crane (01:16:09.216)
It's just only recently that that I'm talking about this and yet my whole life I've been processing it and at my whole life I've I've sometimes just fawned over white people. And and again when you talk about recovery, sexual recovery, and and just wondering like, is is this recovery? Like, especially when it comes to to to white people. And and again too, you know, I I
You know, I I like I said, I I have I'm I I have white uncles. I you know, I some some people when I when I say that I've I've I've had white lovers, they look at me and they're shocked because they they don't think they think I'm just totally indigenous. And and they're shocked,
But again too, those are people's choices. People do have choices. And and and for me, the life I've chosen and how I choose and how comfortable I am in my own home with my friends and with whatever I'm able to do and live is is is a blessing. It it's a total like I'm totally amazed at at how I'm tak how well I'm taken care of.
And and that's just from people within my community. So and even even then too, I know there are a lot of people struggling in my community and they and it's been like that for a long time. But but I've worked my entire life and and I know that it life isn't easy and and however we manage to to live
And and create like whatever mission we have in our lives and whoever we bump into that's invisible helping hands, helping us get somewhere and someplace, it it's important. And as as sad as it is in my heart that I've had to let go of of friendships, I've I've done this my whole life. And and that's why I say when you're in a relationship.
Marina Crane (01:18:23.99)
and it's not working out and you're sad and depressed or you have some sort of addiction or they have some sort of addiction and and you just find yourself being I if you feel like you're being controlled, you have the power to walk away and you have it in you to to begin a new life.
much much of like when I I pr I prayed for Sierra and Lynette in their victim statements when Nathan Chasing Horse was being sentenced before that, before we went into the courtroom, I said I said years ago, I had a white woman say to me, Once you do this, you'll wonder why didn't I do this earlier? And I said to Sierra, I said, You're a young woman. I said, what you're doing
I I wasn't able to do, but you're doing it and I and I appreciate and I want you to know that the skills that you've have acquired and the ability to talk and face the person that that hurt you and let it to let them know they hurt you is a very powerful a powerful letting go of of that that coercive control that that person had over you.
And that you're able to see it for what it is and call it a name. And that you're able to empower other young women, especially like in the coming of age ceremony. It's so vital that we have people, young women, to be there to bear witness and say your story to other young women, and to understand that it's only a process.
And however you touch another person and it is a blessing and you might not even see it. You might not see it at all, and and sometimes you might see it. Like I said, I didn't see it. I really didn't see it. And yet when I went to Las Vegas in April and those women came up, shook my hand and gave me a hug.
Marina Crane (01:20:42.05)
There is validation that they had seen me.
It it it was so like even right now I'm crying about it because it's important. It's important when you think you're all alone and what your stories are saying might not have truth.
Somebody out there will be listening and will be empowered to do something. It's just the nature of being human. So again, like I said, I am I'm so grateful that my cousin and I were talking about Rite of Passages for young women and how vital it is to to reconstruct and in and empower empower young women.
Especially, you know, when we have so many murdered and missing indigenous girls and women. Especially when our children as age fourteen are being taken and stolen and sold as human traffic. People don't want to hear it, but that's the reality and and that's why I do my podcast.
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