Governments used policy to influence family structures, identity, and gender roles

To make the tone more concise and balanced, focus on three changes: Replace emotionally charged conclusions with observations. Reduce repetition and qualifiers ("like I said," "understand this," "the reality of it is"). Separate personal experience from broader historical claims. Here are examples of revisions: Original This is the trauma of Indian residential schools. So this isn't in the twenties or thirties. This is for me I'm stepping a couple of decades ahead in like after World War Two. So but there is there is the ripple effect of of what Hitler did within Germany when it came to human sexuality and and how women were treated is is paral paramount into how indigenous women under the Indian Act were treated. Revised The historical context is different, but I see parallels in how governments used policy to influence family structures, identity, and gender roles. In my view, some of those dynamics can also be observed in the treatment of Indigenous women under the Indian Act. Original Like I said, it was encouraged in indigenous communities for for extramarital affairs. Revised In my experience, some community leaders tolerated or overlooked extramarital relationships, particularly during periods of significant social change. Original The women were suffering. Revised In many cases, women bore a disproportionate share of the social and economic consequences. Original It was prime pickings when it came to leadership and what leadership could do. Revised The circumstances created opportunities for some leaders to exercise significant influence over people's lives. Original The majority of people who are non-indigenous still preach the law of their savages. Revised Negative stereotypes about Indigenous people continue to influence public attitudes and policy discussions. Original Nathan Chasinghorse perceived himself as being single and the ideal person for every indigenous woman. Revised In my opinion, Nathan Chasing Horse cultivated a public image that contributed to his influence within certain circles. Original All religions oppress women. Revised I believe some religious institutions have historically contributed to restrictions on women's autonomy, although experiences vary across traditions and communities. Original There are some things that are unforgivable. Revised There are harms that, in my view, require accountability and should not be minimized or dismissed. Suggested overall tone Instead of: "This is what happened." Use: "This is how I interpret these events." Instead of: "Everyone knew." Use: "Many people I knew believed." Instead of: "This proves." Use: "This suggests." Instead of: "The reality is." Use: "In my experience." These changes preserve Marina's perspective while making the podcast sound more measured, credible, and accessible to listeners who may not already share her conclusions. The result is a stronger presentation because the audience is invited to consider the evidence rather than being told what to think. Provide your feedback on BizChat You said: Format it as a polished script Copilot said: Below is a more polished, balanced, and concise podcast script that preserves Marina's voice while improving flow, structure, and neutrality. Podcast Script Opening Good morning. It's September 24th, and this is Marina Crane. Today I'd like to explore a topic that connects history, identity, sexuality, and the lasting effects of trauma. I'll begin with a TikTok from a scholar of Nazism and the Holocaust who discusses how the Nazi regime viewed sexuality and family life. As I listen to his analysis, I'm struck by some parallels in how governments and institutions have attempted to influence identity, relationships, and family structures. While the historical contexts are very different, I think these comparisons can help us better understand the long-term impact of policies that affect communities and individual lives. I'll play portions of the video and share some reflections along the way. Personal Context Before we begin, I want to acknowledge my own perspective. Both of my parents attended Indian Residential Schools, as did my grandmother. My understanding of these issues comes not only from historical research but also from family experience and from conversations within Indigenous communities throughout my life. One thing I've often reflected on is the role women play in preserving language, culture, and identity. Colonial policies, including provisions of the Indian Act, disrupted many traditional family and community structures. Those disruptions continue to affect Indigenous communities today. Response to the TikTok The speaker explains that Nazi Germany did not entirely embrace either traditional Christian views of sexuality or more modern social attitudes of the time. Instead, the regime promoted policies intended to increase the reproduction of those it considered racially desirable. What interests me is not simply the history itself, but how governments can use social policy to influence intimate areas of human life, including marriage, family, and reproduction. When I think about Indigenous communities, I see a different historical context, but I also see examples of government policies shaping personal decisions and family relationships. For example, under earlier versions of the Indian Act, an Indigenous woman who married a non-Indigenous man could lose her status, while a non-Indigenous woman who married an Indigenous man could gain status. These policies created lasting inequalities and had profound effects on families and communities. Women, Status, and Community In my experience, many Indigenous women became highly aware of how marriage could affect their legal status, cultural connections, and community belonging. Some women chose not to marry legally. Others found ways to maintain connections to their communities despite policies that limited their rights and autonomy. I view many of these decisions as forms of resilience. Women were navigating systems that often gave them limited control over housing, resources, and family life. It's important to recognize that these experiences were not universal. Different communities responded differently, and individual experiences varied. However, the broader impact of colonial policy on Indigenous women remains an important part of our history. Residential Schools and Intergenerational Trauma When we discuss these issues, we cannot separate them from the legacy of Residential Schools. Survivors often returned home carrying immense trauma, shame, and disconnection from family, language, and culture. Many were denied opportunities to develop healthy models of parenting, relationships, and community leadership. These impacts did not end when the schools closed. Today we continue to see consequences in areas such as mental health, addiction, family violence, child welfare involvement, and community wellbeing. Recognizing these realities is not about assigning blame. It's about understanding how historical policies continue to shape present-day outcomes. Accountability and Healing Another theme that often arises in my work is accountability. I believe healing requires honesty. There are harms that cannot simply be dismissed by saying they happened long ago. Acknowledging those harms does not mean remaining trapped in the past. It means understanding how the past continues to affect people today. At the same time, accountability must be balanced with compassion. Many individuals carrying trauma are themselves survivors of systems that harmed them. The challenge is finding ways to support healing without ignoring responsibility. Healthy Human Sexuality When I speak about sexuality, I'm ultimately speaking about respect, consent, dignity, and wellbeing. Healthy sexuality is not simply about physical relationships. It involves self-respect, emotional health, mutual care, and personal autonomy. For some people, their path involves marriage and family. For others, it may not. What matters most is that individuals have the freedom to make those choices without coercion, shame, or discrimination. Mental Health and Community Wellbeing Mental health remains one of the most important issues facing many communities. Trauma that goes unaddressed can become normalized across generations. It can influence how people view themselves, how they treat others, and how communities function. This is why open conversations matter. We cannot address problems we are unwilling to talk about. We cannot build healthier futures without acknowledging difficult histories. Closing Reflection As I listened to this discussion about Nazi Germany, what stood out to me was not the difference between one society and another, but the broader lesson that power can shape personal lives in profound ways. Whether we're talking about governments, religious institutions, community leaders, or social norms, we should always be willing to ask how those systems affect people's freedom, dignity, and wellbeing. My hope is that these conversations encourage greater understanding, especially around the legacy of Residential Schools, the experiences of Indigenous women, and the importance of mental health and healing. Thank you for listening today. I appreciate your time, your thoughts, and your willingness to engage with these difficult subjects. Take care of yourselves, and have a good day.

Marina Crane (00:01.092) good morning. September twenty fourth. this is Marina Crane. The podcast. Again, we're gonna talk about sex. Sexy things. What curio what curiosity we have as human beings. This fellow that I'm going to play his his TikTok, is supposedly an expert in sex in Nazi Germany. And his handle is J-O-N-S-T-E-R T R U C K. And he'll explain who he is. And I'm going to like play some, play it back and do like I'm gonna try and debrief or d dissect some of what he's saying as we go along and then I'll play it back to you without interruption and then sort of have a little discussion on it. But it has something to do with with the evolution or the transition for indigenous people. Understand this. My parents went to Indian residential school and the same with my grandmother. So there's like one, two generations of Indian residential school by the time I went. now understand this in northern communities like the Inuit in the Northwest Territories, their parents would have been first generation. So a lot of things that hap that have happened with Inuit people in terms of cult loss of language or culture i isn't as extreme as it took place in the southern provinces. like like I said, even within Sutina, how many people are you know rarely speak the language. And and a lot of it too, I think, has to do with just the way men perceived women because I don't think the whole nature of how important women are in terms of teaching their children their language Marina Crane (01:58.74) as well as like embracing the fact that they're indigenous and it is a language. They were more concerned about the purity of of like the the original people. And and that's the scary part of it is because there are parallels into why things were so juicy or fresh for someone like Nathan Chasing horse to come in and swoop in and and just do harm to indigenous children. And and anyway, listen to this about Nazi Germany and we'll have a discussion. I don't think you're quite ready to learn how the Nazis viewed sex in the Third Reich. Let me explain. Hey, I'm Bach, I'm a scholar of Nazism and the Holocaust. If that sounds like something you want to learn about, hit those buttons so the algorithm brings you back. Let's get into it. The world of Germany, particularly urban Germany in the 1930s, was one that was experiencing the roaring twenties, and that means flapper dresses, more open sexual relationships between people, early flirting with a queer scene and a gay bar nightlife scene, and along with this is the friction between. This up-and-coming youth movement that is looking to explore all the good things in life after getting out of the trauma of World War I back. See, this is the trauma of Indian residential schools. So this isn't in the twenties or thirties. This is for me I'm stepping a couple of decades ahead in like after World War Two. So but there is there is the ripple effect of of what Hitler did within Germany when it came to human sexuality and and how women were treated is is paral paramount into how indigenous women under the Indian Act were treated. And again Marina Crane (03:41.084) This is just my opinion and you're welcome to critique it. Bashing up against a more traditional and religiously grounded view of sex and sexuality. Now one might think that the Nazis would engage with the more traditional view of sex and sexuality, what with all the appeals to tradition in their rhetoric. But in fact, they don't. The Nazis strike this bizarre third position that doesn't align with either the more modern and progressive view of sex and sexuality or the traditional view. Heinrich Himmler was deeply concerned about the sexual moderation preferred by German Protestant Christians, and believed that it was damaging to the bulk or the true people, that they weren't reproducing as much as absolutely possible. This means that he put forward a concerted effort inside his SS to detonate Christian moral standards around sex and replace them with one of maximum promiscuity so long as it was between Ethnic Germans. Himmler himself Okay so for indigenous women like I said the whole reality of it's like a white woman could marry an indigenous man and gain status as an indigenous woman. All of a sudden like she changes her color. Whereas an indigenous woman who's raised in an indigenous community under the Indian Act, if she married a non-Indigenous person, a white man, she would lose her status, she would lose her community, she would lose connection to her family, they'd basically just kick her out of the household, out of the out of the the community, the actual community where indigenous people had to have a script or like they had to have permission by the Indian agent to leave. Marina Crane (05:21.716) So so of course there's a lot of indigenous women who lost their status. and so you know, you want to learn about that? Read up about Bill S six two. Okay, or Bill S two. Yeah, Bill S two, sorry. Okay, so understand this too, like the morality of it is like I said, the white woman marries indigenous man, she gets this status on top of that being white privileged. Again, what is the privilege when you have in the seventies white women couldn't own a credit card or a house? Okay, so but believe me, like the indigenous woman had it worse. Okay, but then so for you have the white woman on top of the echelon, then you have the indigenous man who married the white woman, who has gained his status in this c caste system. Now from there you have women, indigenous women who married into the communities who who were who married indigenous men and or else who just lived common law. Now understand this too, this whole notion of religiosity, because because again, there was different And freedom happening, okay, the birth control, the flower movement, all this was happening. And here our leadership wondering, my goodness, you know, our population is depleted, you know, especially small communities like my community. And understand this too, there were a lot of indigenous children who died in those Indian residential schools. So the population was being depleted as well. So, okay, so you have, like I said, the white woman, the indigenous man, then you have the indigenous woman who came into our communities. and had indigenous men as partners. Marina Crane (07:01.056) Now they so they'd have children and it didn't matter if they weren't married. Of course there was a push by the older people to make sure that they did get married, but it wasn't totally forcible. And then you had women who who were from the community who had indigenous male partners from other communities who chose not to marry them because even marrying an indigenous man would also allow her to lose her culture and her language. Once she moved and was forced to live in his community. Understand, forced to live in his community. So, in other words, the language was being dis dissipated or d dismissed because the community that she'd be moving into would totally absorb her, and she would either learn Cree, Blackfoot, Matech, Navajo, whatever the language was, because again, the shift of the woman losing her matriarchal status within her community. Of origin was severed. Okay, so that's the lead the bottom line is women my age knew this. in the sixties and seventies because the majority of us weren't going to Indian residential schools and being indoctrinated into whatever religious Catholicism, pro Protestantism, whatever religion that oppresses and all religions oppress women, okay? So I'm just telling it the way it is, in my opinion. But the reality of it is like a lot of women chose not to legally get married. And so the leadership allowed this promiscuity. They allowed a lot of women to to have children and so that the children would have status. In other words, there was a loophole in the Indian Act where they as much as they wanted to cut off, cut off and end the Indian Act and Marina Crane (08:56.094) in the population of indigenous people, they knew that they could do this through their women. But i in a silent protest, hello, a lot of the Indian women my age chose to just have children so their children could still remain on our our membership roles. And so but again to the the council allowed it and allowed a lot of the promiscuity to happen within the communities as long as the women, like as in Nazi Germany, as long as the women were were sexually active with other indigenous people from within the community. So leadership had a great, great control over that. As well as if you're a single mom and you're working under the nation in an administrative office, the leadership has total control over your job and even if you get a house. Like I said, in my early 20s when I tried to get a daycare and also a detox treatment center, these two buildings, money Came in renovations each time. I wanted to be the janitor. Again, I'm a single indigenous woman being governed by men. They created a policy that any single woman under the 55 and under could not apply for housing if she didn't have children. So the promotion of childbearing women, Indigenous women, was encouraged by leadership. And and so a lot of women decided not to to legally marry. Which which gave a really difficult situation for the province because the province had jurisdiction over child and family, the same with the federal government, because again, this Bill S six two is starting to give us sovereignty over our children. Okay, so what does it have to do with single women and choosing not to be married? Well, if i again, if you don't apply for child support or you know, you're dependent on the chief and counsel if they decide that you know you're worthy of getting a house because again in my community we we don't own our homes. It's it's based on leadership. Marina Crane (11:10.24) So the majority of women were subjected to the control of leadership, men subjected to the leadership of men. So so f and I and again, tragically, this is twenty twenty six and in the past, from I think twenty twenty to twenty twenty six, like I said, I worked with this young woman. She had five children, they were apprehended, she was pregnant. I worked with her all summer and then in the fall she gave birth lost total track of her. And then she died within two months. And the and I found out she gave birth and never saw her newborn baby 'cause they just took the baby away from her. Died from a broken heart. All her children were in foster care. So because we don't have jurisdiction over our child and family, that means we can't even establish a group home or a or a shel group shelters for children or even like birthing centers for for women. A a lot of the vulnerability of indigenous women Eva mena horses. Marina Crane (12:18.35) Sorry. Marina Crane (12:23.36) I just I'm sorry that that happened. I had hoped she wouldn't have called, but she did. So anyway, getting back to this whole notion of like again, we're talking in the seventies, so this is history. And and the fact that like I said, all this stuff was set up like it was prime pickings when it came to leadership and what leadership could do. to to help women advance and again too even if women were misogynist it was basically encouraged. So again, you gotta listen to how Hitler handled this, how he handled women. And the the whole thing is like I know when I talk about promiscuity and like a woman choosing not to get married women did get married, but usually after they had children, so their children were s were s didn't ha weren't subjected to the rules under the Indian Act. Again at a big sacrifice, at a big sacrifice because you know, they ha we had no jurisdiction we still don't have jurisdiction over our children. And and so like I said, even in the reserve east of us, I think fourteen thousand children are in the foster system in Calgary. And even then too, when people want to adopt in Calgary, the majority of the adoption pool are indigenous children. In twenty twenty six. And again I say because we do not have sovereignty over Our children, it's the province and the federal government who make these decisions for us. And as far as I understand, women, Indigenous women, we've been fighting for against this our entire lives by choosing to raise our children on our own and and and bearing witness to the injustice. Marina Crane (14:17.986) that a lot of white women don't understand or a lot of immigrants don't understand because it has to do with the way people have seen us as well as understand this, like I said, there was this revolution where there was no more Indian residential schools in the in the sense they were still operating, I think, until the nineteen nineties. But understand this, there were a couple of generations of this happening where where you didn't have access you didn't have any say over your your sexual Y your your sexuality. It was all based on on the province and the federal government. So when when the sexual revolution came out in in the sixties and seventies amongst indigenous people and there were more women choosing not to be married, legally married, this this left leadership in a quandary. But again too, who was at the bottom? It was the indigenous women who grew up in these communities because they were the last. That we are the last. Like the lateral violence I've s seen and I've had to live through, not because of jealousy of women marrying into the community to my my my brothers or my cousins. No, it has to do with the lack of of of resources that that my sisters or myself or my cousins didn't have access to. And if you did have access to it as a as an indigenous woman, it's because your relative was on council. So all these things that people are in denial of and You know, just say, no, Marina, that's her opinion, like she's this bitter, resentful elder. No, no, no. I enjoy my life. And like I said in a previous podcast, yes, I understand that mental attitude when I have a cousin say, Marina, don't do it. Do what? Kill yourself And then the other t like the that was the first strike. The second strike was her saying, Marina, take the pill now. Take it now, end your life now. Marina Crane (16:23.278) When I talk about indigenous women and misogyny and lateral violence and just the attitude towards other women, especially when women have succeeded in becoming chiefs and counselors, you know, doctors, lawyers, you name it, there are still a group of indigenous women who have all this resentment only because of their own opinion of themselves or the lack of respect they have for themselves. That's my opinion. So I'll lit I'll go on with this what this fellow is talking about in him himbur himself regularly Ulf regularly cheated on his wife, and cheating on your spouse was encouraged inside the SS as long as you were doing it with German women to reproduce German children. But this is more than just a convenient excuse for Himmler to sleep around. Instead, it's a complex set of social policies that on their face seem like they would be quite beneficial for the people who engage with them, and then once you scratch the surface just a bit, you realize it's this topsy turvy nightmare world instead. Take the leave See, even like like even in the seventies. when I was in the United States, National Congress of American Indian Conference, doctors, lawyers, Indian chiefs, all gathering, and they're men. And what are they doing being promiscuous with indigenous women? Now even in our own communities like like my brothers are not are not they're not yeah they they participated they participated in in in infidelity And and it was encouraged. It was encouraged and you know, as long as it was consensual, it was encouraged. but again too it it comes at a price. And and that's why I'm trying to dissect dissect and reiterate the the need to understand healthy human sexuality and how it plays on our mental health and and whether or not we want to admit it as women, our attitudes towards other women. Marina Crane (18:23.466) Okay, so again it was encouraged. Like I said, it was encouraged in indigenous communities for for extramarital affairs. And I saw that in Salt Lake City. I saw these educated men you know, it was it was like acceptable. But even too within within my own community And how this whole notion of purity and piety, like the more you appeared as a male leader, the more kudos and votes you got. Yet who was suffering? The women. Because it's the women who grew up here that have to live with this extra privilege that our brothers and our uncles and our aunt like our unc like the men had that we didn't have. Like some men married many women who came into our community. And so they would get like again on the castle. system they would get have more privilege than than women who are like you know, our own their own sisters. You know I buried a lot of women who chose not to legally get married and their children struggled. And and there's still a legacy of that in my community. So when I talk about healthy human sexuality and the need for women to, you know, really take a look at what is it that we're we're giving up and why why is it s become such a breeding ground for for the abuse of of children and women, the most vulnerable. it's because it's because of this caste system. similar to what was happening in Nazi Germany in the thirties and forties, and again, like I'm using this as an example so that you understand the complexities of what I'm talking about. Marina Crane (20:13.368) Liebensborn program that, on its face, provided childcare classes, communal homes for single mothers, and all sorts of material practical benefits for women who had kids in Germany. That was also a sex cult that the SS would send SS men to so that they could make more German children with the women in the Liebensborn program. Or the marriage loans of the Strength Through Joy program, where new couples and new parents could apply for state-backed loans that would help them buy furniture and stuff for their baby, which again sounds all Also on the surface. When you scratch it just a little bit, you realize that these marriage loans were only for German couples that were German enough who did not bear disabled children, did not bear interracial children, and also the money that provided these programs was going to be made up by exterminating people in Poland and using the Okay, understand this too. Like when I said when it came to indigenous women, it was one thing for an indigenous man to marry a white woman. totally acceptable, totally honored. But for an indigenous woman to have children If an indigenous woman was a prostitute and had had a white child, a mixed breed child, a Metis child, it it was shunned upon because it wasn't considered pure. And and so a lot of the women chose like to have and again the the reality of it is like the chief and counsel and men couldn't do a damn thing about it because the woman had status, and this was the only way her child, if her child was not the father was was not from our community, the child would still have status. And and so that's how women fought against the system, even within their own family structures, their own brothers, their own fathers, their own uncles and grandfathers. So so you know, kudos to a lot of women who who spoke their language and chose to stay within the communities, d despite all this lateral violence and misogyny towards them. And again, this is these are women who grew up in Marina Crane (22:19.736) community and it's and it's doctor it's it's it's documented. You know, we have elder women like my mom's age who would be probably be a hundred now who who would talk about that, like would talk about their daughters who grew up here. And and yet again, how does it plague? How what's the underbelly of it? Because you have you have a dual a dual duality, male and female. And again to that duality, what happens to gender? Again, if you're two spirited and you're you're you're not heterosexual, then then you get this look it's absurd. Like I said, my cousin as I was talking to her, she was talking to her granddaughter and the granddaughter says, Marina, don't listen to her and I said, you know, there you know, it doesn't matter what gender you are, I still appreciate you know, n I would never disown you. because again, what what is what why are women thinking That that in order to be normal and be perceived as having accepted or being accepted in a community is that you're heterosexual. And a lot of, I think, too, the problem too that was happening in my community is even like I said, we have the caste system. Like again, white women, indigenous men, and then indigenous women who married in, and then women who grew up here who chose not to get married, and then you've got even lower women like myself who chose not to. to get married or have children. Because under the pecking order, I'm not eligible for anything. And then it's the women who grew up here who had children who weren't eligible for even housing. Then you have women who married in who automatically get housing. Or at that same status too, if you're a woman and your relative is in council, you you would get access to housing and other privileges. So it so it's not a matter of what you know, it's who you know. So again, the problem too is the women who married in from other first na other indigenous communities who gained status within the community when their marriage broke up because again, having affairs and Marina Crane (24:35.97) with different women and your married was allowed. A lot of women divorced and a lot of there was a lot of family violence in in terms of women getting getting beaten up. So when they chose to leave their their the husbands they married from the men who were from my community, these women chose not to get married or f or, you know, find a relationship. They chose that same mantle that indigenous women who grew up here our whole lives chose not to get married and not to not to engage and if we were going to engage in in sexuality that it would be on our terms and knowing that the man from whichever community they're from would be would be subjected to our our rules, not not his rules. And so a lot of single a lot of divorced women who married in chose that single life and cho chose not to ever remarry and and by remarrying they may even lose their status within the community. So again, they took on the even though they had children, they took on that role similar to women who've been who grew up here our entire lives. Now that that's the system that was so freshly in like how it was enabled in terms of who has the top priority. A land to cover the state's debts. Strangest of all was Adolf Hitler himself, who had a lot of troubled relationships in his teens and early twenties, but maintained that he was a single and eligible bachelor because he wanted German women to see him as sexually available for them, that he was the husband to every German woman. And I mean, you know, I guess thank you so much for So again, Nathan Chasinghorse. perceived himself as being single and the ideal person for every indigenous woman. Marina Crane (26:36.694) And as long as he didn't marry these his the cult following the the young teen brides, you know, he'd give them their name, but legally never married them. It was the opportunity for people to say, well, no, he's still eligible, he's still available, I can still still get this man. And again, it's similar to women who get involved with married men. They're they're not looking at the man himself. They're looking at the woman who actually married the person. So so of course it's important for Nathan Chasing horse to have different types of women that were appealing to other women to be jealous of. And somebody made a comment to me about, well his these women were good looking, and I said no. Like prior to 2006, yes. After that, I you know the the women who followed him in his cult in my opinion, were not beautiful women. Like there there were other women prior who just refused to participate in this whole notion of him being the single idealized male version of a traditional dancer, spiritual leader, the ideal utopian. Again, w what's the difference between him and Hitler? The difference is Nathan Chasing horses serving time. for the rest of his life in in a penitentiary for all the hor horrific things he did. Now there's just one more that I wanted to play out because like I know it sounds a bit tacky and like discombobulated in the sense of like how can women live like this? No, it's not how, it's p because we were forced to. We're we we're a third for a fourth world within the third world structure. Marina Crane (28:38.412) And the laws that that govern us govern our brothers, like in terms of gender. We've come a long way, but we still have a lot of work to do. We have a lot of work to do in protecting our children and and having people realize like we're not uncouth, we're not savages. And the majority of people who are non-indigenous still preach the law of their savages. Move away from your community. Come to a better life we have to give you. And what does that do? That has to do with foster care and adoption? Look at the mess. All these people like I I had friends in Utah who were raised in Mormonism and then wanted to find their natural parents and just like right now they work with indigenous people and they're they still have contact with their adoptive parents. But a lot of times it's really difficult for indigenous people within family structures who are still ashamed of the poverty they grew up in. But yet in my opinion, it's made me who I am today. And I'm grateful I've never been in the foster care system. I'm grateful that I've never been ashamed of being indigenous. However, I was ashamed of seeing my father intoxicated. I was ashamed of his behavior and his lifestyle. And the majority of my life I've tried to understand why he behaved the way he did. Or even with my mother, why she s chose to be in such a violent relationship. And other women. But it but it's so complex. It's so complex and like I said, even today as an elder, having another elder woman coach me to kill myself. Like it it's it's such a twisted way of trying to understand why people aren't looking after their mental health. Marina Crane (30:39.028) And and why it's so important to have some sort of discourse about the repercussions of Indian residential school and and why it's important to not deny all all the trauma that happened within those within those institutions and and the result of it, the aftermath of it. And and how, you know, elders in their seventies, you know, came together and wanted to create a program, a treatment program for our own people. And then here we have this Daniel Smith in Alberta closing off all this these programs because the federal government gave it to the province to handle and look at what a mess she's made. After all those decades of indigenous people working under the federal guidelines of of programming, like really the federal government did this and created, they created a Daniel Smith Listen to this now. This is from Muskeg Tea with Chantel LG. and this guy's name is Wy Wiley. I know him. Really, when the residential school survivors started coming home, when the residential schools started coming home in mass in the seventies, you know, the eighties and the nineties, you know, you had a group of people that were completely disconnected that were Full of shame, that were abused. A lot of them didn't want to be indigenous anymore. Jesus beat that out of them. The priest beat that out of them. You had this whole group of people who were searching for an identity, who were searching for their place in the world while facing continued racism. Because the child welfare system today actually, right now, has more indigenous children in it than ever were in the residential schools. So you see, they just continued the genocide. People need understand that residential schools were a hundred percent legal. This was a legal genocide. The child welfare system is a legal entity. The child welfare system was actually created in response to the ending of the residential school era. It was actually started in Ontario. There were seven nuns who figured out that they could sell indigenous babies. This started the 60s scoop. Marina Crane (32:58.296) Well really when the residential school survivors started coming home when the residential schools started coming home en masse in the seventies, you know, the eighties and the nineties, you know, you had a group of people that were completely disconnected that were full of shame. And so, you know, I talk about this disconnection, this full of shame, this whole notion that like even when I talk to other indigenous people and I and I try to s say only three years ago the federal government recognized the Sioux tribes and inuit and the métis as indigenous. So all the literature when it comes to people designating people as okay the Sioux, the Inuit and the Metis, under the under the the Canadian government, they weren't recognized as indigenous people. So the language and even how we interpret and understand people, we have to define it clearly. So that's why like when I say don't say indigenous people and Metis or don't say indigenous people and Inuit. don't say Indigenous people and the Sioux people. We're all indigenous. Just say indigenous and then and then if people want to clarify what part of indigenity are you talking about, then we can talk about the d the diversity with within that whole construct of the word indigenous. So it's it's a little more complicated and I think that's probably why a lot of people get away with pretending to be indigenous. Because, you know It you know, really like I said, the only other people that have been tested and tested are the Cherokee Nation in the United States. 'Cause there have been so many thousands of people and again it has to do with the history, the romanticizing, the noble savage, the Hollywood Indian. the r you know, the Indian princess. I've dunno how many times when I say who my grandfather is, they say they all demonically think I'm this Indian princess. I'm going, No, take that out of the equation. You don't I like I I was raised in poverty. How many how many Indian princesses have been raised in poverty? You look at Pocahontas and she was trafficked like get your mind out of that fucking gutter. Sorry, I'm using the words because what the hell? You know, human trafficking Marina Crane (35:14.592) Like like okay, that's it. Don't don't try and color code it within, you know, this princess concept because it's it's the women and the children who are still fighting for their identity that these pretendians you know, are poo pooing, which to me, you know, I I I have very little patience with. I I here we go with this one here. Same same thing, this musk musk muscake tea with Chantel and she's talking with this young indigenous lawyer I think the people that were involved know what truly happened, like the survivors, the priests, the nuns, the staff, the nurses, and the lawyers who had done the interviews, who have done the files and the claims. When I was a summer student for Eleanor Sunchild, the Sunshild Law, she had me read about a hundred claims from the Battleford area. And it was eye-opening for me because I knew my mom read went to residential school, but I didn't know what happened, like what really happened in detail. And so that really like blew my mind because I was like, my God, like it was like worse than it's worse than people know. And it's such a pattern. And it was so rampant. So all of our families, all First Nations in the country, we've all been up touched in some way by the legacy of residential schools. And we see that with the addictions, homelessness, the foster care system. And so If you ask any indigenous person, like we all have some kind of impact in our lives, and so it's really tough. And it's important to uncover that truth, even though it's uncomfortable. There's a lot that still needs to be brought to light. I was listening to a podcast that you did with two crees and a pod. In that episode, you talked about the Canadian government hired the most evilist priests and nuns to run these institutions and that it was the largest Marina Crane (37:15.308) Sex trafficking ring to this date, right? So if that doesn't make somebody angry, then you're numb from the brain down. No, I'm kidding. But honestly though, right? Both my sides of my family, we've been impacted by the residential school system. I still see it within my own family, I see it in our communities, I see it in the work that I do professionally. We often talk about reconciliation without fully talking about the truth, as you mentioned, that has to come first. what truths do you believe Canadians still struggle to acknowledge? Well, first and foremost, they still don't believe that there are these unmarked burials across the country. There's a big push of residential school denialism, and so it's It's all part of like this kind of right-wing ideology where they really want to fight anything that goes against their views. And it's really unfortunate because unless we can like really agree on those truths, then we're going to be set back. And unfortunately, that's just the reality of how it is right now. And so I think that there's so much truth that needs to be shared about the stories and what our people truly went through, what our kids went through, because it makes you understand. Like why there's so much racism and why indigenous peoples face so much social issues today. Because it's so easy to point fingers and blame the Indian and say that they're the drunks, they're corrupt, they're criminals and not be able to see what truly happened. They were tortured their entire lives as children and then their roles of being mothers and fathers and grandparents were taken from them. They never learned those basic roles of the family. And so they were sent home and all of these family dynamics were not there. Only the peak So again, the insight of it all. And and that's why like when I talk about the choice of my not being sexually active is because of the whole violence around the choice to be sexually active because it it has to do with with the the like he's like this young man said, the largest human trafficking that was sanctioned by the government, by the most horrible religious people. Marina Crane (39:26.444) You know, when when I talk to my cousin and I said, you know, I've I've made my choice. It's gonna go on fifty years and she's made comments and again I'm not talking to her now. You know, I've learned my lesson. But but that's a that's that's the battle I have with other indigenous elderly women. When I say to her, I made these choices and she says, Aren't you afraid people aren't gonna believe you? I'm going it doesn't matter if people believe me or not. It's like if I said I was a lesbian and and people chose not to respect me. It doesn't matter that that's my life. So I I and I try to get people to understand this, that that it's a choice. It for me it's a choice. And for some people who who are two spirited, it's not a choice. They are who they are. But in terms of sexuality and when I say if if I had chosen to be sexually active, I could I could have been in a really violent relationship. and again too, when when there's so much denialism, yes, it's one thing, you know, for people to say, Yeah, my parents went to residential school. But it's the religiosity of the shame and the guilt of of trying to be a Puritan. So so for my cousin to say, well you're you're you know, you've I said I I chose this and I said I out of the eight billion people, the reality of w what people choose and I'll choose people choose to live zer live their lives. I said, I know I'm a a rare breed. I know. but but there've been so many people in history who who chose to live a certain life other than being heterosexual or bisexual or whatever gender. Like it it's just accepting and living the best life we can live. And for my second for my cousin to say, Well Marina, you're like a nun and I'm going, No The choice had nothing do with religion. See, and the fact that this young man is talking about the large like the largest tr human trafficking that that was established by these these pe these religious people who who governed these Indian residential schools. Now understand, even within my own family, like with the cults within cults, how we were so easily and vulnerable to join cults, all under the guise of white people. Marina Crane (41:54.164) and and for these white men to take advantage of my brothers like like like trafficked. And you know, I I mean I I know something happened, but I was a child. And and so a lot of what I advocate for, I'm hoping like in terms of children when they start talking and not having any false memory is the reality that these things happen to children and they witness. They bore witness to this. And the reality of it is a lot of the s the the re survivors like my mother and my grandmother's age never spoke about it. but for me, in my podcast and when I talk about the realities of what human trafficking is and the attitude that we as ourselves have towards other human beings i in the sense of like what is forgivable and what isn't forgivable. And why is it that so many people indigenous people choose to believe that things that Nathan Chasing Horse did are forgivable. And and why is it that so many people because I supported my brother's children that I that I was forgiving my brother for what he did in like the whole reality of of the balance, the mental health balance of of just helping to have my own nieces and nephews understand What my brother did was unforgivable. What Nathan Chasinghorse did was unforgivable. And and if you think they're forgivable, or you even think that I forgave, that's because you're still in that genre of Indian residential school mentality. Because the whole religiosity of it is like, forgive. Get on with your life. That was in the past. No, there are some things that in our past that are unforgivable. There are some things in our past that and how we hold people accountable, whether or not they even want to admit it. You my confronting my cousin and saying what you're saying to me in coaching me to kill myself is illegal. So a lot of times too when I think people deny the sexuality of their children, they're too if they're too spirited, what what what are they denying them? The freedom the freedom for them to to live their lives. Marina Crane (44:16.36) and and for for that the repercussions of shame and guilt and poverty to be taken and stripped from your the very embrace of your parents and and to live in fear. My mother lived in fear from the time she was five years old until she was sixteen. And and the reality of the things that she encountered in those Indian residential schools Like we can we can do a whole story on on ghosts and demons and all this. My my mother and her childhood friend, they're both deceased now. But the thing is like in indigenous communities, when I say collective and holistic of approach, my mother's best friend that she went to Indian residential school with, their parents, my grandmother and th the other grandmother were best friends too as children. So, you know, it it was nice to know that my mum's mum, my grandmother, and my mum's best friend's mother were best friends, and so were my mum and her friend. And they'd sit, you know, in the dorms on these rickety old beds, putting cloth curls in their hair, talking like l what little girls talk about, and all the lights are out and all the matrons have, you know, put the all the kids to sleep. You know, here are the whisperings of these kids. you know, talking and you know, just being friends to each other, curling each other's hair. Then all of a sudden the bed starts shaking. And they look under the bed to see if there's a child there, you know, shaking their bed. Nothing. Nobody. Okay, so so a lot of times when I do talk about healthy human sexuality and I try to talk about the the psychology of it in in terms of the white perspective, in terms of how psychology sees things. There's a huge great mystery out there. And a lot of people, especially forensic psychologists, do not want to even even embrace that concept of parapsychology. Marina Crane (46:42.221) You constantly be asking for protective, reflective, healing energy so that the influences of people who who may not even know that they're consciously praying bad for us because they're so conditioned to think that this is a part of their strategy, it's survival. And the legacy of Indian residential school and just how pervasive it is in jealousy towards anybody who becomes academic. Anybody who chooses a different lifestyle. Anyone who's perceived as being something other than. And and I'm grateful like that like I've been talking and to people and in in some ways too, even decades later, like like my sister when she went to our brother in law's funeral and the people there were asking about me and I hadn't even seen them for decades, and it gives me some self reflection that that even when I was younger, I did have a story, I did have a narrative. And even as far back as high school, my my friend Lori McLeod, she was she was when she was born, her mother has passed away as well. but when when she was born she developed she had this eye disease and she only had sight for two weeks of her life. The rest of her life she was totally blind. and We used to talk. And I always would say, you know, my friend Laurie was colour blind because, you know, for a blind person, never understood colour of people's the you know, a person's skin color. never saw me like my features, my indigenous features, nothing like that. And the fact that I I like I said, you can close your eyes and you can't even tell that I'm indigenous because of the way I speak and you know, like a the accent or non accent I have I don't have. But Lori, from high school into college and years later we made connection. And I think Creator has has had that will, somehow, someplace, blessing me. And Laurie had said to me, she said, Marina, someday you'll you'll be famous. Now, whether or not that comes to fruition, Marina Crane (49:08.547) the reality of it is a lot of things that have happened in my life, I never thought anything of it. I just I just thought I had a duty to warn people about Nathan Chasing Horse. I I just felt that I had a duty for people to understand that, you know, when when a child when somebody does something unforgivable to a child, that that child can become dangerous to themselves and others. and and that that child could hate themselves so much that they could kill themselves. And and and what does what does having safety and how d how do we how do we create safety for that child to develop so that they they can learn to respect themselves and and honor themselves and live a happy life with with all the unforgivable things that were done to them, horrific things that I can't even comprehend. And I think that's part of my podcast is to let non-Indigenous people know there are things that you in my audience have probably have gone through that ha were so unforgivable, I can't even comprehend those things. My my life and the life I chose has been very, very sheltered in the sense that I have chose to walk a certain way in my life. And the things that I've had to do to survive. aren't as surmountable or egregious as maybe what other people have done just to survive. And and and the the thing about it, the more the more I look at things and understand things. Like I said, I until the pandemic I didn't even know about pornography. And then when I did watch it and and I and I'm looking at the performative part of it and I realize that's not what sex is about. Like for somebody who maybe hasn't understood healthy human sexuality, pornography may seem normal, but the reality of how creator and the grandfathers and grandmothers have have what sexuality is i is nothing like porn. It isn't it it's a very good dance of intimacy. Marina Crane (51:29.015) honorable dance where you know our relatives in in the spirit world are dancing with us. So whatever way I can honor th those who came before me and even when I do talk about protecting yourself, I I'm talking in the sense of the those lessons that somehow come in from the unconscious self from childhood all the way through our lives of people that we've met Who have inspired us to protect ourselves with protective healing energy. It's that energy that they shared with us and still share with us. So, with that, like I I constantly ask Creator to embrace that part within me and within others, so that I'm protected, that my heart, spirit, and soul are protected. And then and then at the same time giving thanks for these th this. this outside influence that that has given me insight to talk about certain subjects that are very triggering to other people. And for me i it's not triggering because I I haven't lived that life. I can I can easily talk about it and and and bounce back and and get give some balance to a person who's struggling right now in my audience. And then I and then I say in in the prayer, release Let go any any self defeating ideology, any self defeating illusion or delusion, idolation with protective reflective healing energy, let it go. Creator and the grandfathers and grandmothers will is being done. In in understanding the nature of the the the dissection or the defragmentation or the r deconstructing of the self and self reflection on a daily basis is important. And no matter how many people we tend to offend or take what we're thinking in a very negative way, not in a negative way, no no because in a person's life and I don't like using the word negative because Marina Crane (53:51.651) The individual who has these self-defeating thoughts don't see them as negative. They think them as very religious, very stoic, very dogmatic, like they there's a reason why they cling to these notions and it's for safety, even though the safety is jeopardizing their mental health. So again, I'm gonna repeat the the the this this fellow in terms of of the la the this Nazi one as a closing as a closing video so that you understand like when when there's a closed community or country or clo anything that has to do with with government or somebody having a say, a municipality, a province, you name it, when there is something that is is being accepted and adapted as new and revolutionary may not always be that new and revolutionary. We're we are still evolving. We we are animals. And for us to think to think that we're aliens from another planet and and that we have the right to hurt other people or have attitude that we're better or superior than other people, who who thinks of these things? Anyway, I'm going to play this Like I said, it might sound like mythologies or or you know, a fairy tale or something, but believe it or not, you have to really question your values and beliefs because some of that is really fragmented. Okay, I'm gonna close this off. Once it's done, I'm just going to end the the podcast. So have a good day and I appreciate I appreciate everything you've done and said. And in closing, I should have s done this before. And I apologize, but here's here's a woman that sent me an email and she says fifty years in human services teaches teaches like she's talking about herself, teaches you that the most dangerous practitioners aren't the ones who look harmful. They are the ones who cloak control in spirituality and trust. I've spent my career working with survivors of exactly that kind of coercive harm dash. Marina Crane (56:19.181) ritual abuse, mind control, extreme complex P T S D, and the dissociation that follows. I she's saying I'm a pioneer in blending holistic therapies with traditional psychotherapy. I train through Harvard teaching hospitals, but I'm also a Reiki master, which I am as well, a kipula yoga teacher, and a Durek practitioner. My two award-winning books of the upcoming anthology of women therapists in healing trauma came out of watching conventional treatments fail people whose traumas traumatic trauma lives lives in their bodies and spirit, not not just the chart. So she was talking about one of the episodes she heard, which I she says drew her like d you drew the line between limerence and erodomania. with the same precision you applied to chronic mistrust and mind control in relationships. That clarity around how coercive wears on friendly face, whether in intimate dynamics or spiritual settings, mirrors exactly what I've seen dismantled lives across five decades of practice. The part about trusting people who aren't therapists or greedy spiritual practic practitioners made me pause. because that's precisely the gap I try to bridge the clinical jug rigor without the ex extra extraction. She says your audience understands healing isn't linear. I d so like I like I said, I get I get emails and even though I don't physically respond to them, I I I do find that that there are people listening to my podcast and and I I I hope like I like I'm grateful that that I have some insight and that my indigenous ways of knowing has meaning and and it comes with a morn a warning too because we are all connected in some ways. So I said like I'm gonna play this this this TikTok from John Johnstertruck. Johnstertruck. Marina Crane (58:44.973) And he again, listen and I'll end up my podcast. Have a good day. I appreciate you all. I don't think you're quite ready to learn how the Nazis viewed sex in the Third Reich. Let me explain. Hey, I'm Bach, I'm a scholar of Nazism and the Holocaust. If that sounds like something you want to learn about, hit those buttons so the algorithm brings you back. Let's get into it. The world of Germany, particularly urban Germany in the nineteen thirties, was one that was experiencing the roaring twenties, and that means flapper dresses More open sexual relationships between people, early flirting with a queer scene and a gay bar nightlife scene, and along with this is the friction between this up-and-coming youth movement that is looking to explore all the good things in life after getting out of the trauma of World War One, bashing up against a more traditional and religiously grounded view of sex and sexuality. Now one might think that the Nazis would engage with the more traditional view of sex and sexuality, what with all the appeals to tradition in their rhetoric. But in fact, they don't. The Nazis strike this bizarre third position that doesn't align with either the more modern and progressive view of sex and sexuality or the traditional view. Heinrich Himmler was deeply concerned about the sexual moderation preferred by German Protestant Christians, and believed that it was damaging to the bulk or the true people, that they weren't reproducing as much as absolutely possible. This means that he put forward a concerted effort inside his SS to detonate Christian moral standards around sex and replace them with one of maximum promiscuity so long as it was between ethnic Germans. Himmler himself regularly cheated on his wife, and cheating on your spouse was encouraged inside the SS as long as you were doing it with German women to reproduce German children. But this is more than just a convenient excuse for Himmler to sleep around. Instead, it's a complex set of social policies that on their face seem like they would be quite beneficial for the people who engage with them, and then once you scratch the surface just a bit, you realize it's this topsy-turvy nightmare world instead. Take the Liebensborn program, that on its face provided childcare classes, communal homes for single mothers, and all sorts of material practical benefits for women who had kids in Germany. That was also a sex cult. Marina Crane (01:00:58.371) That the SS would send SS men to so that they could make more German children with the women in the Liebensborn program. Or the marriage loans of the Strength Through Joy program, where new couples and new parents could apply for state-backed loans that would help them buy furniture and stuff for their baby. Which again sounds awesome on the surface. When you scratch it just a little bit, you realize that these marriage loans were only for German couples that were German enough. Who did not bear disabled children, did not bear interracial children, and also the money that provided these programs was going to be made up by exterminating people in Poland and using the land to cover the state's debts. Strangest of all was Adolf Hitler himself, who had a lot of troubled relationships in his teens and early 20s, but maintained that he was a single and eligible bachelor. Because he wanted German women to see him as sexually available for them, that he was the husband to every German woman. And I mean, you know, I guess thank you so much for sticking around if you would like to support the work that I do.