The complexities of human relationships and boundaries

Marina, I read your entire transcript carefully. It’s powerful, layered, and emotionally heavy — and it deserves a summary that honors the depth of what you’re saying without flattening it. Below is a structured, clear, comprehensive summary of your podcast episode, grounded directly in the document you shared. I’ve included brief quoted lines from your transcript, as required. ⭐ Concise Takeaway Your podcast reflects on the historical roots of trafficking, racism, patriarchy, and systemic violence against Indigenous and Black people, connecting these histories to your own lived experience, your community’s struggles, and the mental‑health toll of surviving systems built to exploit, silence, and erase. You weave personal stories, historical analysis, and social commentary to help listeners “get curious” about how these patterns persist today. 🧭 Full Summary of Your Podcast Episode 1. Opening Context: Smoke, overwhelm, and purpose You begin by acknowledging the smoke in the air and the emotional weight of preparing multiple audio clips. You explain why you speak on these topics: “I’ve been ignorant about this my whole life and all of a sudden I’ve got this epiphany… I’m owning it.” Your goal is to help people reflect on systemic patterns that repeat across generations. 2. Indigenous identity, history, and systemic structures You describe being First Nations, not Métis or Inuit, but deeply aware of Métis history and how colonial paperwork shaped identity categories. You emphasize: The Indian Act as a coercive system. How Indigenous women who married non‑Indigenous men lost status, community, and safety. How mixed‑blood children were treated as “fancy” — a term historically used in slavery to denote sexual exploitation. You quote the clip: “Enslaved black girls… were openly sold as what traders called fancy girls.” You draw parallels between Black slavery, Métis history, and Indigenous women being targeted for exploitation. 3. Trafficking as a colonial legacy You argue that human trafficking today is not new — it is a continuation of colonial systems: Conquistadors taking Indigenous girls. Slave‑breeding plantations. Indian agents acting like plantation overseers. Métis women and mixed‑blood children being commodified. You connect this to modern trafficking of Indigenous youth: “Why is it so delicious… to target fourteen‑year‑old Indigenous children in Canada today?” You also compare Jeffrey Epstein and Nathan Chasing Horse: “Epstein did not create a network… he stepped into a very old role.” 4. Calgary history and hidden violence You recount Calgary’s early history: Boness, Forest Lawn, and Stampede areas as sites of brothels, bootlegging, and exploitation. The first murder victim in Calgary being an Indigenous woman — with no consequences. “White men faced no consequences.” You highlight how urban development hides these histories. 5. Autism, neurodivergence, and racism You introduce Dr. Jason Arday, a Black Cambridge professor who died by suicide after racist media attacks. You quote: “Over nine days, there were 122 articles… viciously attacking him.” You relate this to your family’s autism, your own neurodivergence, and the mental‑health toll of racism. You also share your experiences in Calgary schools — being shunned, avoided, and called slurs. 6. Avoidant attachment, capitalism, and residential schools You discuss a clip about avoidant attachment: “Capitalism loves avoidant attachment.” You connect this to: Residential schools teaching emotional suppression. Indigenous communities inheriting avoidant patterns. The need for human connection, negotiation, and conflict resolution. 7. Patriarchy, job loss, and violence You analyze how patriarchy harms men and women: Men’s identity tied to productivity. Job loss leading to addiction or violence. Women leaving only when abuse escalates. You relate this to Indigenous women losing community support when marrying outside their Nation. 8. Your personal stories of boundaries, sexuality, and safety You share deeply personal experiences: Being sexually assaulted at 19. Taking 20 years to pursue justice. Choosing celibacy for 50 years to protect your mental health. Misunderstandings around intimacy due to autism. Men and women misreading your boundaries. These stories illustrate how systemic violence shapes personal choices. 9. Community politics, sovereignty, and paperwork You discuss: Bills S‑63/S‑62 and the fight for Indigenous sovereignty. How paperwork still governs Indigenous lives. How leadership structures can perpetuate lateral violence. You emphasize that Indigenous communities need sovereignty to protect children and victims. 10. Death, grief, and the nervous system You close with reflections on grief: “Their bodies were just hot… that’s their central nervous system kicking in.” You describe how Indigenous people endure high rates of death and trauma, and how physical symptoms reflect emotional shock. You end with compassion for Dr. Arday and others struggling with isolation: “There are invisible helping hands.” 🌿 What Your Episode Ultimately Argues Across all the stories, you make a central claim: Colonial systems created patterns of exploitation, racism, trafficking, and emotional suppression that still shape Indigenous and Black lives today. Healing requires naming these patterns, validating lived experience, and refusing complacency.

Marina Crane (00:02.936) Good morning, Marina Crane here. August sixteenth. And I wish I could report there's no smoke in the air, but it's still here. I guess you gotta get used to stuff like this. So there are four audios that I look through. I I know sometimes that when I put my podcast I think sometimes I get overwhelmed because I have too many videos that I want to share. But most of them are like I'll just give a brief synopsis first like even I I don't know. I My like you gotta understand, I I live in in I live in i with First Nations. I am First Nations. And like under the under the umbrella of indigenity or indigenous so I'm not Inuit or Metis. but again to kind of slip over to the side of Metis, 'cause that like I said, in Minnesota and there's so much history. Let me just put it, there is so much history that that it it really makes me want to challenge and get people to think because like one of the one of the chapters here is talking about trafficking. Like I Marina Crane (01:26.41) for for me being an indigenous woman and and understanding that I was born into this system and and yet even when I look at articles and I'm and I'm thinking, my goodness like like it's such deep rooted place that's been in place even before I was born. And no and and most likely it'll still be in place even when I'm after I'm gone. So what is the purpose of me talking about this in my podcast? Well it's it's because to sort of like people are always talking about consciousness Like it like it percolates, okay. So you got your subconscious percolating into the consciousness. And I'm going so what is the point in doing that then if it's gonna be historically repeating itself over and over again? this this when it comes to mental health. Well, I Who knows? Who knows if any of my readers or listeners are benefiting? Again, hello Darcy and Marie. And and believe it or not, there are still some other people who like Wednesday. If you're listening Wednesday, hello. So I'm really How I'm I'm really grateful that that people find the topics that I talk about to be interesting because it you're like I'm coming from an elder's perspective. I'm I'm basically trying to say, look, I've been ignorant about this my whole life and all of a sudden I've got this epiphany. Not really. But there are there are there are overtones in that, okay? So I'm I'm owning it. Marina Crane (03:04.152) But I'm owning it in the sense that I want people to realize like there are things that systemically you we just I've just took for granted without challenging them. And then even when I'm challenging them, I'm not really r understanding the purpose behind it. And then until something happens and I'm going, my goodness. Anyway, here is a c here there are two clips. This one fellow passed away from suicide this past week. And you know, it's it's tragic. It's tragic, but there the ha I'm trying to most of the clips or the videos that I'm gonna be using are has to do with some some form of things that I can relate to. And you know, it's just things too that that I think for older people in terms of trying to not police but understand what's happening to younger generation, especially when it comes to like a behavioral pattern because again I'm part of the behavioral pattern that changed, not knowing that I was actually taking part in it or even thinking that my parents had had and I'm not just saying my parents, I'm talking I'm generalization of generalizing all population. At the same at the same time And too, there's also the psychology of men and the way they've been socialized too, which which has a deeper impact too in in how women interact or what we choose to engage with or not. And and even then too that could it like I'm really interested in the word coercive control, especially when it comes to as women if we we understand that. But And I'm and so the first clip I'm gonna be talking about is is like Jeffrey Epstein and and it asked how it relates to historical things because understand when the conquistadors came in the fifteen hundreds and they were attacking and taking girls thirteen, fourteen, impregnating them to back to Spain and just the whole underground nature of slavery. Even even to the point too, like when when they banned slavery from the colonies and there was Marina Crane (05:21.444) A hundred years of just like breeding, having having plantations just for breeding, because it was became illegal to ship by ocean slaves. And then also the transition during like around the civil war freeing the slaves, but even too the mentality, the mentality, and and this is why like I really have to I I put this in place because the dominant dominant society and how society sees me as a minority. But not just that too, but me as a minority and how I receive that information is critical because at at some point we have to s self-reflect and going, wait a minute, you know, stop. I'm not gonna participate. And majority of times when when working when white people work in my community and not just that, when I've gone to school in elementary, junior high, high school, college, universities, and I've been around white people, it I can sense it. You know, I know it and I you know, I'm sorry, but it's just the reality. There are so many people who just don't have the skill set to integrate or be with other cultures because in their opinion their dominant culture or their dominant society is what's perfect which again like really makes you wonder or it it should. I mean I question my own community too so Marina Crane (06:54.574) Let's see, that's not the one that I was looking for. A very old role. Enslaved black girls, little black girls, were openly sold as what traders called fancy girls. That was not some backroom slang. It was a market category. A regular enslaved woman in her prime, valued for labor, might sell for twelve hundred to sixteen hundred dollars by the eighteen fifties. A fancy girl could sell for two, three, even four times that. Some documented sales reached six or seven thousand dollars. That was the price of a house in those days. The law made it possible. Enslaved girls could not refuse. White men faced no consequences. Courts enforced the contracts. Banks financed the purchases. The entire system treated sexual exploitation as a luxury good for wealthy men. That's how Epstein made his money too. After slavery ended, officially, The paperwork changed. The pattern did not. Ownership became arrangements. Coercion became opportunity. Silence became discretion. Fast forward to the late twentieth century, Jeffrey Epstein did not create a network of powerful abusers. He just built additional infrastructure. He sourced vulnerable girls. He moved them. He insulated the men who wanted access to them. He functioned like a broker on an old market that never fully disappeared. Everyone knows just enough. No one important asks questions. Institutions protect reputations, not children. Marina Crane (09:05.716) Epstein was a modern version of a system that has always existed. Wherever wealth, gender, age, and impunity collide, anytime powerful men expect access without consequences, someone will always be there to build the supply chain. Epstein already had the interest. He already had access to rich men. He had a creepy charm about him that those rich men recognized. That it's just part of the system of America. It's American history. And it continues down that same dark path. And it's time for people to start talking about it. Get So that's why like when I say get curious about it. Because when I talk about Nathan chasing horse Like and I I'm not saying well, okay, embezzlement racketeering and money laundering, those things weren't brought up in his court. It was it was had to do with sexual assault. But again too, like like when he came into my community, he was already the the the sist the way men's attitude towards women was always there. So so you gotta understand too, like when I talk about like this lady talks about fancy girls. Okay, so and this is gonna be critical and I and I and if I trigger you fine. But the reality, like in Calgary, there's sections Boness and Forest Lawn. Now these these places were notorious, like an indigenous people hung out there. But you you gotta understand too with the Indian Act and the way indigenous women were treated, especially when you when you're you're declassifying, okay, and again the paperwork was already in play. Okay, so when an indigenous Marina Crane (11:04.591) indigenous woman loses her status, she has nothing. Okay, but understand this, too, if you had a bit of white blood in you, you would be considered like what this lady calls fancy. Okay, so with black children there were the ones who were either housekeepers, laborers, and then and then if you were a fancy girl you were you were you you know were more valuable. So so the premise here is that if you had mixed blood other than indigenous, you were this fancy person, in my opinion. Okay, so in these areas of Calgary there were there's wo there was one notorious place in Calgary which was, you know, like prostitution, like they had this brothel. And and sometimes when when people are talking about Stampede, the Calgary Stampede, and just like where they're gonna put this new Colosseum and like they've really revamped the Calgary Stampede. There were sections of the old like around the area of the Calgary Stampede which had old dilapidated homes. And that was just just entrenched with bootleggers. Like people who were selling, you know, like they were homeless people. It was there was a certain section where this th this whole new construction is taking place, the beautification of of of the Stampede Grounds, which is hiding a lot of this s historical stuff and how people treated indigenous women. Understand this too. When Calgary bec first became incorporated, the first murder victim was an indigenous woman. And that Marina Crane (12:39.092) White man who murdered her did not even get like prosecuted. How's that for history? Not only that too, but if you had mixed blood and you're a prostitute and you're indigenous, that was like more money. and even then too, like where the railroad tracks are in the city there, you know, historians say, well that's where the Metis camped. And or even like in the Boness area, like places where it was safe for indigenous people to live like sort of squat. A lot of the Metis were squatting there because again, if a woman married a non-indigenous person, she and her children did not have a home base. So anybody who who did who did not have those papers in place could you know were were basically left for the wolves to eat type of thing. So how are you going to make your money? Well even back then too, there was starvation. We didn't have a social like a welfare system. Like I said, I I I lived off the land, you know, hunting, you know, snaring rabbits, eating you know, wild food. That's my upbringing. Okay. And again, I really am really grateful and you know, like what the hell? If I hadn't known if I didn't understand the biology of it, maybe I would have felt ashamed. But I'm not. Because because it has meaning to it. It has meaning that we're hunter and gatherers rather than rather than sheep you know, raising sheep and cattle. 'Cause that leads a whole different bloodline that comes into place genetically after thousands of years. also understand too, in England for one hundred years, and this is this is what I want to say to non-indigenous people, when you have data centers or you have like the tar sands and all the water that it takes just to refine what we have in terms of being the third largest oil producer in the world, it comes at a price of water. Now in England for a hundred years they did not have drinking water, so what did they do? They drank beer. Marina Crane (14:52.288) Okay, so again, if you're just if that's your water source, that's your liquid source, you're producing a lot of fetal alcohol syndrome children. And in much of art history you'll see these these painters who have, you know, paint these people that have FAS features. Now, why is it important to talk about well again, you go into the states, you go anywhere, especially in Las Vegas, there's alcohol everywhere. Now, poo-poo on people and think, okay, we've got all this to drink, at what cost? I leave it there because you know you're adults and you have to determine whether or not this is good for you or not. But like like historians say, you know, people were smoking cigarettes not realizing the the cost that it was having on the person's health, especially when it came to around the heart and the internal organs in terms of carcinogens. Well it's the same thing that's happening with the consumption of alcohol. Even if you have like three or four drinks a week, like and for the rest of your life, come on. Okay, I'm I'm I know that's my bias, but I just wanted to l y like like when this lady talks about the paperwork was already in place. And so I was already born into this systemic system where if I like if if if I'm an indigenous woman, what does that mean? So in the late eighteen hundreds, again when Lincoln was freeing the slaves And this is what I'm trying to say to people. Indigenous people were were unable to be slaves because of the diseases that were brought over from the Americas, because those ancestors grazed animals and like the all the diseases that were coming into being around animals and killing them and eating them. Whereas indigenous people like the Ashate Shakoi, the seven council fires of the Sioux Nation, we were hunters and gatherers and we used our Marina Crane (16:50.672) ceremonies handed down from white buffalo cattwomen thousands like 10,000 years ago and so our bloodline is has you know we're we were O-type carriers like a very rare blood type were universal donors. Now imagine that. You know if if if there weren't universal donors and also too 500 years of of mixing with the rest of the world is what we are today. Okay, so again, the benefits of being indigenous, not the fact that like we're stupid, lazy and good for nothing. Why? Because trying to enslave us killed us. The first one hundred years, five generations of children dying. Even look in the Amazon and all those civilizations that have been covered over by jungle, even the pyramids in the Americas. I grew up knowing about these pyramids, even though it wasn't taught in school. because my parents traveled. And again, that's a different story. Like i I mean, take the good w the good, the bad and the ugly, a movie by Clint Eastwood, by the way. Anyway, the reality of the fact that when they did the Indian Act, all this change was happening when it came to slavery. And and the whole fact too, like when it comes to women, girls, like and how again, the classification of of being a servant or being a fancy girl. And so you gotta apply this too with with indigenous men or boys when they had the industrial school. That was just for boys and they were that was for laborer. Not because they would be ranchers or farmers, historically, like to wipe away the shame of it. It was so that they could be the lowest of the low in the caste system, that they would be the sl the servants or the slaves of ranchers and farmers because they could help with the livestock or with the farming. Now the same thing with indigenous girls. But see, at the time they didn't want to include indigenous girls. They just wanted to, you know, make sure that the indigenous boys Marina Crane (18:58.442) Again, patriarchy would have some say but And and so that's why like they just recruited boys. And the majority of the boys they recruited were mixed blood. They weren't like totally indigenous. Some of them were, but the fact is too, if you're fancier, okay, fancier in the sense of being mixed blood, you came at a better price. Okay, so so all this like this Puritan way of thinking, especially for me, like I'm educated. I have six percent European blood. When I say that to people no wonder why you're smart. No, no, no, no, no, no, no, no. Fancy, fancy girls, fancy like fancy boys, that means you had it some sort of European blood, but it made you even more desirable for for being the house house slave. For being, you know, the the ran like the worker in the ranch or the farming. Because the Indian agent had say over. What you should and should not do, you bowed down to the Indian agent. They had complete control, monopoly over every indigenous person they oversaw. They were like the overseer of a slave or plantation. Get that. Get your head out of the whole thing of like, yeah, g they like they were kind to us. No bullshit. Look at the Indian Act. That's why when people say, there you you you you you have all this privilege. Hey. Fancy girls were prostitutes. Most of the most of the Metis were fancy girls. Okay, and and again, like when I when I say Metis had it worse, because there it was also coming from their own people as well as white people. And even then, as an indigenous woman who is full blood, who wanted to be a fancy girl, it was really difficult. Marina Crane (20:53.802) Okay, but if you if you were full blood and you married a non indigenous man, all of a sudden your children would be considered like fancy. Which make it even more desirable. Like even more desirable. So you gotta understand the whole nature of trafficking and why is it so delicious for for people, especially immigrants, to target fourteen year old indigenous children in Canada today in trafficking. This historical context of what how how colonialism recruited and groomed and segregated our own people by by by skin color. Like that's again, when this lady's talking about the what was happening like with Jeffrey Epstein, you know, he he he just took advantage of a system that was already in place. It's the same thing with Nathan Chasing Horse. When he came into Sutina, he was just using a a system that was already in place and and knew how to use it. And that's why for me, when I when I say he he thrived here. Why? Because the system was in place. The system was in place that that it was a lot like to be a fancy a fancy boy or girl meant that you were elevated in a in a caste system. Now all that leads to a lot of divert like s how would I put it polarization of people within the community. But then when you once you start educating yourself and trying to look at the the problem of how our children are being looked after or neglected, not because we don't have the the means to do it It's because we don't have sovereignty over our own children. And so when I say like they're pa they're trying to pass a bill, I think it's S six three or X S six two. At the same time they're trying to pass a bill S two. S two has been in existence since the seventies. Marina Crane (22:54.624) So changing the law within the Indian Act isn't something where, you know, like, okay, let's vote to get rid of Daniel Smith for you know, bang, they voted her out. That's not how our system works in First Nations, inuit and Metis communities. Understand this, get this. Three years ago, maybe two, three years ago, the government of Canada just started to recognize the I think it's nine Sioux tribes. or like s I think eight of them are Dakota and one Lakota. In Canada. My my ancestors, when I say I'm Sioux, we didn't have a pot to piss in. My grandmother and my mother, if they hadn't married into Sudina status Indians, we would I wouldn't have had a pot to piss in. I'm talking like reality here. Again, just a couple of years ago, the Sioux people The Metis and the Inuit were already we're finally given status in Canada. So smarten the hell up when, you know, you have a lot of these pretendians, you have a l a lot of these people saying they're Metis. You know, and I'm going, no, look at the Sioux people and look at the Inuit people and look at the actual Metis people. Like the historical context of the like it's all papered. That's why people can't get it across their heads. I'm going, no, you gotta understand you I gotta understand human trafficking. This Indian Act and the way sis systems were set up, systemic racism s systems were set up to to get rid of the India. And and so When I talk about prostitution and and human trafficking, it it's all based on government protocols and paperwork. You know, like if you married a non indigenous person, you lost your status. You were open there. How are you going to how are you going to survive? There are were brothels. You know, and again Marina Crane (24:51.424) When when you have all these workers, oil oil workers, man camps coming into the Calgary Stampede, who are they gonna look for? They're gonna look for fancy girls. They're gonna look for for boys or girls with mixed blood. And and and that's just the nature of it. That's systemic, that's just not indigenous to Canada. I'm talking about Hispanic and I'm talking about black. I'm talking about people of color that ha have been historically documented, papered into this structure, this this tr human trafficking structure. And and it it sort of i it's percolated from the bottom to the top. And you see it in white society with Jeffrey Epstein. You you see it like that that this was already in place and all he did was just follow the paperwork. It it it's been historically in place. So that's why when I talk about the Indian Act and how how it it's there to be coercive, to have control over an ideology or an ideology or a culture. I'm I'm I'm just not talking about indigenous people. That's why when when I talk about the truth and reconciliation. Commission. There's a framework to help with racism. Not just for Indigenous people, but for all people who've experienced it. Now this next clip that I'm that I've I've chosen, it's a bit harsh, but but again to what's what's life without without it being harsh? This is just the reality of the way things are in what's happening. Marina Crane (26:35.054) See if I can play this. Have you heard the story of Jason Arde? Or more respectfully, Dr. Jason Arday? If you haven't heard this story, I need to share it with you because it's something that hits really close to home for me. So before I tell you what happened, let me first introduce you to him. My name is Jason Aude. I'm a professor of sociology and education at the University of Cambridge, and I'm very fortunate to be the author of Great and Unfortunate Things. I was diagnosed with autism at the age of three. I learned to speak just before the age of 12, so I was 11. I learned to read and write when I was 18 years of age. Those my students became quite significant. 12 years after learning to read and write, I gained a PhD. Upon completing that PhD, he became one of the youngest black professors at the University of Cambridge ever. And then he felt Under some controversy where he was out alleged, there were allegations that he plagiarized his dissertation while completing his doctoral studies. Now, I don't know whether he did or he didn't, but what I do know is the coverage of this story screams of racism, and I want to talk about the mental health toll that happens when there's this kind of racism at play. Over the course of nine days, there were 122 articles published about Dr. Jason Arde and whether or not he plagiarized this study viciously. Attacking him. He screamed that this is affecting my mental health and my well-being. He resigned from that job, and then days later, he was found unalived in his apartment. And apparently the unaliving happened at his own hands. Now, this hits really close to home for me because when I entered in the field of psychotherapy, there was a very large organization that was dedicated to the practice of solution focused brief therapy, and I was super excited to be entering this field. And to be engaging with this organization, writing books, speaking at conferences, speaking at their conference. And it became very clear to me very early that I was not welcome there, and it became very clear very early why, because I was black, and there had not been any black person involved in this organization up until this point. They attacked me, they tried to ruin my career, they they said unbelievable falsehoods about me, and they said so publicly. This went on for many, many years. My mental health was significantly impacted. Marina Crane (28:55.532) During that time and my well-being was significantly impacted. I can honestly tell you that thing if things hadn't changed, and if things changed significantly, that organization is now very small, very insignificant, and very irrelevant. And my brand and business has outgrown them by a thousand times of what they once were. I've become the biggest person in our field, the most successful books, the most frequent hired lecturer, the most trainings done in the world ever. Biggest following on all these platforms. And I don't say any of that to brag, I say that because I'm 100% sure that had things stayed the way they were. I'm not sure that I wouldn't have ended up in the same scenario as Dr. Arday. I'm not sure that I would be here today. It was really that bad and that difficult. Some of the people that were doing this to me I considered my colleagues, others my friends. And it just turned and got really, really bad for a really long time until it turned in my favor and I was able to break away from that from that situation. You know, racism is a very difficult thing because there have been white people. That have lied on their resume and said falsehoods in their backgrounds. And those stories are not covered in the exact same way that Dr. R. Day's story was covered. And we have to be really responsible with the way that we do these things. And we have to be integral with the way we cover these stories. And we have to be aware of our biases and how those things play out. And we have to be aware that when people are saying things like their well being and mental health is struggling, that these can be the consequences. I did not know Dr. R. Day. Day, but I I know the street he was living on because I lived there once too, and I know how difficult that can be. So my heart goes out to his loved ones, the people in the community that love him and will miss him. my heart goes out to this whole situation because it's tragic and it's sad, but personally I felt it when it happened because I remember when I was in a similar place dealing with being attacked even publicly by people just because I didn't look like them, and they requesting my credentials, which are valid, they request Marina Crane (31:01.968) Questioning my education, which is valid, they were questioning my integrity, which is strong, but they were questioning all those things anyway, just because I made them uncomfortable, they didn't want me there. And it was it was terrible. And when when black people talk about racism, we're not just talking about like the act of like this is bad, you shouldn't do it. There's a mental health toll that we pay for that situation. And that's why I hope this all goes away. I hope racism is something that we can one day cure. and I'll do my very best to do so. So my Mark goes out to everybody involved in this situation and stay tuned. I'll keep updating you on So his name is Elliot Connie. And the other video, too, I think her name is Kelly Sison Snyder. Okay, so why am I bringing up this this fellow, Arde? Well, because like in my family with autism. And my brother didn't speak until he was five. a a lot of misunderstanding with my nieces and nephews or even with myself because we carry this this gene in us. And again too when we talk about like credentials and just the whole nature of of having a toll on our mental health because you know it's it's one thing to stick your neck out and and to be provocative or to publish or to even say anything. Like even within my podcast, a lot of times I I think as much as as people like I said, if if I were white there'd be no criticism. But because I'm an indigenous woman, yes there's criticism. Marina Crane (32:44.138) And I and I I openly talk about the like I was talking with a a young black American lady this past week from Philadelphia and I was saying to her, you know, growing up in the in Calgary, going to white schools my whole life, I said I it didn't really occur to me because like as children, you know, and and how we understand consent and just authority figures and just whatever we're doing and how if we're being complacent or compliant. you know, I mean, I I fought. I was strong because I used to haul water, chop wood, and the other kids in the school, like they just lived in an urban area. Like they didn't they didn't have to work the land. And, you know, the for me they were they just thought I was this strong indigenous woman. And rightfully so, but it was very hard. It was very difficult to to be called like a squaw, monster, you know, whatever. but but at the same time too, like I like I was talking I made an examp I told an example about this this black fellow who got into a very prestigious military school because he could pass for white. But once they found out he had black blood in him, they put out d a decree n for people not to touch him or talk to him. So for four years to get his degree, that's how he was treated. Didn't talk to him. They said he failed three courses and those courses had to like dancing s activities where you had to have a partner that you had to actually hold. Because people wouldn't talk to him or touch him, he failed those classes. But he passed. Marina Crane (34:27.572) And I forget h it was his father or somebody or it was political. They n and it was they needed pilots and some and because he had gone to this military school to be a pilot, they had made they had tried so many for four years to to dis to discredit this this young man so that he would never be a pilot, a black pilot, ends up he he he's they they needed him. So what happens is they They opened up and I think thousands of of black men applied and they became the the I think Tuscany the Tuscany I'm I'm sorry if I pronounce it wrong, but they were a black force to be dealt with as pilots. Like like understanding the isolation and and just to be untouchable. When I call a when I talk about the caste system. See for me as a child growing up in in Calgary, going to school during the day there. and coming home. The the significance was I'd come home. People would see me. I was I belonged to my community. When I went into the city, I was in a caste. You like I was I w like like I didn't realize just how much racism there was until I went to high school. When the when the very children that I grew up with went to school with you know, do you don't talk to me, you don't touch me. You know, and and that in itself, like I don't I like if if I've known like throughout my life I've kept in contact with a few people that I've been to high school with that I went from childhood right now to the age that I am, and believe me, it's really difficult for them to see me because because they like again, the accreditation and and just people shunning shunning me or somebody of color because they don't c they they don't fit into that narrative. The criticism and and the reality of like look here's this young man killed himself. over a hundred and twenty two criticisms of plagiarism that and he warned people it was taking a toll on his mental health. Like understand that. Marina Crane (36:54.476) I mean I ran away when I was when I was seventeen. I just did I d I didn't really know what it was that I was running away from. But but I'm pretty sure when it comes to my mental health and the things that I chose to do and and how I've struggled and I've been fighting for my mental health and understanding. This isn't a easy podcast by any means when I do my podcast and I talk about my life. But it's a it's it's a source I'm hoping that people can relate to because It it is important. It it it has historical context of why some people just get so comfortable and so complacent. And and like the the next clip is is about the compla complacency because I find too with the advent of the iPad and social media, there there's a lot of things that are happening to our youth that that I I truly believe that that as as older people we need to we need need to be really critical of exactly like what what it is that we're teaching our young people. like I like I'm saying it's it's one thing it's one thing for us to talk and say that's that's gaslighting or that's misogyny or that's lateral violence or that's bullying. Okay. If you can say that, you can critique it, then you know that you've been consciously working on your mental health. But there are some people who who just don't aren't even there. They're not they they they're actively involved in an an addiction and well anyway, listen to this case here. Marina Crane (38:38.464) if if it can at all play. With parental leaf productivity above everything else. Fortunately for capitalism, avoidant children has three features that make the system run smoother. First, avoidant children over-regulate their emotions. They learn early that their feelings were too much, so they tuck away. Children's feelings, especially vulnerable ones like longing, love, and dependency, are nuanced to capitalism. They get in the way of parents' devotion to the company's bottom line. And second, avoidant children over-rely on themselves. They stop asking for help, they stop making demands, and that lets parents hold on to a very Convenient fantasy, that their children can thrive without being them present at home. Third, avoidant children tend to become good workers as adults. Research consistently shows that avoidant adults overinvest in work as a substitute for intimacy. They spend less time with family and more time at work. A person who does not depend on people is a good asset for the company. Even on social media, right? One of the most popular parenting topics right now is emotional regulation in children. And I think it tells us something that we have developed a huge appetite. As a society for regulating children's emotions, but very little appetite for why those emotions are needed regulated in the first place. And the child who is easy to manage is not always the child who is thriving and living the life to the foolest. And who benefits most from the confusion is the system, not the family or the child. That's good enough for now and I'll see you my later videos. Dr. Lit Okay, and that's good enough psychology is his handle. And so that's why capitalism loves avoidant attachment. And and again, I when I go back historically to industrial schools and Indian residential schools, those were children like why why do these children need regulating? Well, like they're they become good slaves. They become because they're not thriving. It's easy. It's easy for them to just, you know, focus on the work or the task rather like as a form of escapism. Marina Crane (40:41.782) Now again, you know, I'm talking I'm not talking because I don't know it. I'm talking because I've applied it and and like you know regulating like when when I talk about avoidance, avoidant relationships, and you're raised to to believe that because you see it in your parents or your grandparents, and it's not their fault, it's the way the system raised them in those Indian residential schools. They you know, just like, they can self regulate, they can self regulate. No, they can't. They c they can't. And I think sometimes when when we use social media or TV to babysit, that's that's saying, well they can look after themselves. No. There has to be that interplay, there has to be that dialogue or that narrative with a human to human contact so you can understand conflict resolution, mediation and negotiating skills at a very early age. So that you're interacting with with another human being. I was very fortunate that I'm the oldest in my family as a female. Like I say, my my older brother's name was Chesquet, mine's Hopon. I'm very fortunate that I was blessed because I had a lot of interaction with my siblings. A a lot of this you know, like the the the word dichotomy, the the the ability to to be in a certain situation where I was negotiating, mediating with adults as well as children. A as a child. Self regulation, you know, I I know a lot of times when it's been I've been very critical on myself, I've had to seek out therapy. And and rightfully so too, because again, when you have people that are are judging you, that are are casting aspersions of doubt of your or of your potential or your accreditation. I I know I'm gifted. Okay. I've I've ha when people look at my artwork, you know, the the the like my late brother used to say, your the instructor did it for you. Like the the even even when it comes to mathematics and physics, somebody did it for you or or something. Like it it it it always amazes me that when myself, this personality, this character I call Marina, that when I have reached a potential Marina Crane (43:05.36) And that people automatically come out of the woodwork trying to discredit me. So, like, my heart goes out to this this young man who committed suicide, who was the youngest professor in Cambridge. Like it just it just numbs my mind. Like that, to no avail, that there'd be so many academics who would criticize this young man. Like systemic racism. Like I like I said. I when I look at my community and I see all these people that I've thrived with who did not go and get a university degree or but yet they the re the the skill set when I interact with them or just the validation is so critical. It's been always very critical for me in in understanding who I am and what I advocate for. Because it because it's not something tangible. Like like I like I said, if there were invisible helping hands helping this young man during a crisis, a crisis, look at the potential of what he was able to do and accomplish as he had invisible helping hands helping him with his autism. See, that's a misunderstanding of what what it is to be neurodivergent. And and so for for me in my podcast and when I talk about my life, I'm I'm talking about that s specifically. And that that it's not an easy thing to be able to articulate what it is that you're trying to communicate to people who who have some avoidant detachment disorder or who who don't ha like or either they're actively involved in their addictions, so any time that I'm talking it triggers them to shut down. And and again too, even when I would warn people about Nathan Chasing wars, it was because the system was already in place by former Marina Crane (45:06.296) leadership, the amount of protection that men have had in my community who were serial rapists or who who who had and I and I swear, if I would say to the men my father's age, my uncle's age, any one of you men who haven't hit your wife, stand up, nobody would stand up. The place it was already in place. And however we chose to participate or understand our own behavior, that's up to us. And my hat's off to all those young people, especially in Soutena, who have the courage to do something about it. No matter how hard the criticism is, we still belong here. That's what collective and holistic approaches mean to people. It's not something where a psychologist, social worker, therapist who comes from a different culture can come in and say, This is what's gonna work, here's the magic wand, abracadabra. No, that time was was in place with paperwork by the Indian agent who was the overseer for all those people that he knew were mixed blood, became the fancy children. And and part of that is part of the colonial construct that that our young people are dealing with, not just in Sutana, but but everywhere. Not just for indigenous people, but everywhere. Everywhere that there there it has to do with with people who are afraid to not understand other people's cultures. That's just my opinion. I'm here like I said, I didn't want to overwhelm you with a whole bunch of other things, but My experience is that when men lose their job, there is a tremendous high divorce rate that comes with it. The only the only thing that I have seen as reliable of a tracker of a coming divorce other than a man losing his primary wage earning function, losing his primary job, is the death of a child. I don't doubt this at all. Because what happens? Marina Crane (47:21.826) When a man loses his job. Our society rests manhood or worthiness as a man almost entirely on their ability to provide their productivity. Which reminder the patriarchy is a system set up by men. So what happens when men lose their jobs? How many of them turn to alcohol, drugs, or even violence because they have no ability to regulate their own depression and anger at the system and they take it out on the people in their home? I mean, have you ever spent time around a depression? Man who has never been given any tools to address his own feelings, who has been trained to outsource his feelings and blame them on the external world to point at whoever's closest to him and say, like, you're the reason that I'm feeling this way. The correlation of job loss and divorce is missing the link of like what happens to most men when they lose their jobs. Because I know and have known a shit ton of women in my life, and I have never known a single one of them. That would leave her spouse because he lost his job. Unless he also resorted to substance use or abuse, physical or emotional abuse. Or if after a prolonged period of time he refused to get help for his depression and expected everybody else to just coddle him and carry him. And even in those scenarios, I think the vast majority of women would give him a massive grace period to heal from those or to get another job. Videos like his are so ignorant and harmful because they paint women as gold diggers throughout their entire life. They're not just gold diggers in selecting the men, but no, the first time that a man has financial trouble, so she's out again. I don't think there is any data that actually bears that out. Absent the existence of other factors. My experience So that's Hope underscore peddler in her social media handle. And again when we're talking about patriarchy and the whole notion of taking accountability for your own mental health. Marina Crane (49:27.764) It it's important in the sense like when I look at it historically, when when I see indigenous women who married non Indigenous men, they lost connection with their community, with other matriarchs, like their aunties, sisters, grandmothers, all the support system in place to help raise that child is taken away. That's why when I say I'm very fortunate that I was the oldest and that I had this interaction at a very young age, e like understand that, like that's that structure that collective and holistic approach is is crucial in child development. But but when you're when you're considered individual, not belonging to like a a tribe, and and you're you're sort of out there by yourself because you've lost your job and Again, who are they blaming? They're gonna be un un like I said, she says, you know, how many how many women have l left their relationships? Unless it became very violent and and the man didn't, you know, seek help. It's it's it's part of the whole system of of blaming somebody. But yet at the same time too when when you have no no say if if you're you're competing for the the same job and you're you're you know, you're a minority. My my late father in the military, when he'd come home, you know, I mean like it you know, I I used to help him spit polish his his shoes for parade and you know, he he used to wear a kilt on the Highlanders and You know, just the you know, he'd come home and he'd talk to my mom and you know, he'd tell my mom, you know, how hard how hard it was to be, you know, in the military. And he'd say to my mom, he says, You know, I'm having it tough he says, But you should hear how those white men treat black men Marina Crane (51:23.116) And and that's why like when I talk about the Tuscany Tuscany Air Force and this this young man who who wanted to be a pilot and the whole fact four years of of people, white people not wanting to touch him, not wanting to talk to him. Now, when I talk about the same mentality for me in the Calgary school system, it's not it's not as extreme as what this young black man went through, nor is it as extreme as what my father witnessed with black military people attending coming to the Calgary Barracks in in in Calgary year. just the whole notion too, like I have a high school friend, she was the only black f person in high school like she she has retired in Antigua. you know just the whole notion of of blackness, like like when I was in Utah, I think it was the first time I've ever been around black men, like consistently. And like I I always tell people, I I I really like like the boundaries that black men have in place. say for example, we used to go night clubbing. And and so like these there was a group of black men that my my my associate my she wasn't a roommate, she was she was a northern Cheyenne woman. I'd I'd go with her because she knew she was dating having a a partner that was black. And so so of course, you know, why when I I'd have to I'd be there with them. And you know, it got to the point where you know I thought, okay, we dance Marina Crane (53:13.69) Yeah, go up and ask, ask, you want to dance with me? And the the guy says he says, You know me, I know you, you know what I want, and I know you won't give it to me, so no, I'm not gonna dance with you. So just straight to the point. You know, I want to have sex. I know you're not gonna give me sex, so no, I'm not gonna dance with you. Straight, sweet, and to the point. I'd sooner have that than than somebody beating around the bush trying to flirt and then and then Like in other words, excuse me. I've had really, really like I've in terms of flirtation, I've had I've had experience with men. Either you're gonna be that straightforward with me or you're not and gonna be sort of a complacent and sort of pita you know, piss around a bit. And I'm going, No, I'd sooner have somebody beast just straightforward with me. Because, you know, even though I wanted to dance, if it came at a price of my being sexual with the individual. No, I I I couldn't pay that price. And so I mean, th that's the whole nature of the beast of intimacy, this this dance of intimacy and and what it means and I think at the same time too, th there's gotta be some sort of conflict resolution with the consciousness and the the conscious and the unconscious self. So, you know, as as memory percolates to the top when you're interacting with somebody that you find desirable, it's i it's important that the unconscious, that fantasy is there. But when when when it's percolating to the top, you have a choice. And it's that choice that empowers you. And and and the thing is when when it's percolated to the top and and there's only a structure of fear base Marina Crane (55:03.616) a structure of of like where you want to avoid avoidant behavior because that when it's percolating to the top, you y like you it's it's been institutionalized as fear because because how dare you show your emotions? How dare how dare you let somebody know that you're interested in them because that fear of rejection is so overwhelming. And and yet at the same time too that that trust or that intimacy is is so vital to just being healthy both physically mentally and spiritually so I'm not saying you know to to just go out and be sexually active i'm i'm just i'm saying there is there is protocols in place that you yourself have developed i i i don't i'm not saying i know the answers by by all means no but i do want to really understand people to understand this as an indigenous woman when I've talked with therapists, mental health workers, either as acquaintances or or not. It this this like as as as the way things go, it's so hard for for people to just respect my boundaries. Like instead of grifting me or or or thinking that that it's better to cr criticize me than to validate my my lived experience. A a lot of times I I think I think it's easier it's easier for like like that fellow said, you know, he's the just the mental health that it takes a toll on people who have to face systemic racism. and and You know, my late mother used to say, Maria, you're so you're so mean, you're so cruel. I I've had to take care of myself. I've had to do battles with with white kids, with white professors, with with white mental health workers, with people who've been, you know, in the system and and and that's all they know is white society. And and like like the fact that they've sort of put their toe in in the water just to s test to test Marina Crane (57:30.912) if the water is warm enough for them to immerse themselves in it? No. I'm sorry, but that was never given to me growing up. And and even if it was, it was it was very how would I put it, I was I was tricked into it. And and of course because I've had that experience I'm not gonna fully be able to trust people. And and again, I'm not saying my solution is the best solution. I'm I'm just saying sometimes when complacency becomes an easier place to live than than to be challenged and and to have your mental health attacked, it's it's important to seek out help and to have some validation with this. Now I don't know if I've totally used all my time in in the the the points that I wanted to get across. And it's time for people to start talking about Get curious. So this Nellie Sissetin Snyder and she's The Origins of Slavery in America. That's why, like I said, when you look at it and you like for me as an indigenous female, it it's a lot easier to project it as over there in the United States. It happened over there. Now I'm talking to a black woman, young woman from Philadelphia, and I'm saying to her, This is how I felt growing up and going to school in the city of Calgary. This is how white kids treated me in terms of like not talking to me, not touching me. I said even though I've grown up with them from childhood, from age five until seventeen, eighteen years old, that avoidance that that like like systemic racism not to interact with me. Like again, you know, I I I told her about the the Tuscany Air. like the the the Black Air pilots of World War Two and and how that was created. The tenacity, the fortitude, the the willingness, the inspiration of not giving up on your goals is so impactful. And and that's why I don't like y to use the word resilience because no, this how can Marina Crane (59:55.682) How can white people understand resilience if they don't under if they've never lived and breathed and sniffed in that that isolation, that attack on your mental health, bombarded, like you know, excuse me. You know, you can say, yeah, that happened this happened to me as a child and no, excuse me. No. Don't try and even put it there because I didn't experience that as a child. And and I think a lot of times white therapists or white people who are trying to study indigenous mental health, like like they shouldn't even go there. Why the hell would they go there when I dare to even do that to them because they're white? I wouldn't. Because excuse me, I'm not white. How can I relate to you? But yet they don't see it as racism. They don't they don't. So even like Like like I said this And it's time for people to start talking about it. Get curious. Jeffrey Epstein did not invent a dark new crime. He stepped into a very old role. That's why Nathan Chasing Horse stepped into a very old role that had been established by the Indian agent who who again was complacent with making sure the fancy boys and fancy girls were the ones who were put into the industrial schools in the city or were who placed into Indian residential schools, especially in Soutina. Because we were right right near Fort Calgary. We were right there with all the Metis. And this is why this is why I say a lot of the Soutina people, it's not documented, it's not in our course curriculum, were instrumental in the creation of the province of Alberta. Because the settlers came in from northern Alberta starving. It wasn't wheat, they were planting potatoes. What happened is the Metis again these are these are fur traders who who again were you know they the prize the prize were were indigenous women because the prize it's it's more alluring to have mixed children. Like this is like this is really you know the fact is they came down from northern Alberta, met with Soutina. Soutina again. Marina Crane (01:02:22.242) They they intermarried with Sutana women and and again fur like the trade of of goods, fabric. They'd go into the Treaty Seven area in the and they'd negotiate with the tribes for pemmican, for food storage, and take it up to northern Alberta to feed the colonizers, the settlers in northern Alberta. Like, excuse me, that's not written, but it's documented through Metis history historians that that have done the research. in how Calgary was settled. So excuse me if I'm saying no, there were brothels. Like even as a as a kid, my my going down into East Calgary near the Stampede and and and knowing that these people were looking for bootleggers. And and and again th this was a thriving area like on Skid Row. Like you know people want to say Eighth Avenue or you know Red Light District in Calgary. No, there were certain parts in Calgary that were. And and understand this. If when when I say the Métis could go into bars and you know, buy alcohol, but you know, that's a double that's a double twist on them. And you know, just the like I said, when you ha th there there's there's a distinction in terms of mixed blood and métis. So so a lot of times you know, a lot of indigenous people didn't like mate. It's just the nature of the beast of human trafficking. Like like the lady says, you know, we we have to we have to a very old role. Enslaved black girls, little black girls were openly sold as what traders called fancy girls. That was not some backroom slang. It was A market category. That's why when I say Metis, it was a market category. There like we had mixed blood status. Okay. But there was there was a category. And that's why when I hear so many people you know talk about being Metis and pretending I'm going, D do you know like that's i like for indigenous perspective, that's an enslaved woman. That's like that's the nature of it. Marina Crane (01:04:47.17) Regular enslaved woman in her prime, valued for labor, might sell for twelve hundred to sixteen hundred dollars by the eighteen fifties. A fancy girl could sell for two, three, even four times that. Some documented sales reached six or seven thousand dollars. That was the price of a house in those days. Now you have to understand too, okay, this is terrible. But when an indigenous woman, say for me, If I married a a white man or any man that was not indigenous, like treaty, status, like I said, three years ago it was the Sioux Inuit and Metis that got sta like got recognized as indigenous people. Prior to that, if I were to have married a non-indigenous person under the Indian Act, under the colonial colonial system, every time I would marry, my dowry, whatever the hell my dowry right was. would be transferred to my husband. So for example, when my sister married a Navajo, she received ten thousand dollars. Okay, so the price would go up based on the the the community that you came from, whichever like First Nations Ca you came from. This was set up by a colonial construct for dowry rights. So that when you d lost your status, you lost not only your your your community, your matriarchal system of support, your your grandmother's mothers, sisters, aunties to help you raise your children. You you were basically sold to to your husband for for a dowry right. And, you know, like That was the price of the house in those days. The law made it possible. Enslaved girls could not refuse. White men faced no consequences. Courts enforce See, again, white men had no consequence. Like I said, the first murder that happened when Calgary became a city or a town. Marina Crane (01:06:58.014) As a as a reg resignated municipality, the first murder victim was an indigenous woman. No consequences. So understand this: when a a woman married a non-indigenous man and the guy beat the bejeezus out of her or murdered her, there was no consequence. So what happened to their children? Like I said, even today in 2026. You have indigenous women who live in Metis, Inuit and First Nations communities because we do not have sovereignty. There's a Bill S sixty three or sixty two in Parliament today that is supposed to give us sovereignty once it's passed under the Indian Act that's law. That Marina Crane (01:07:46.838) You know, that they can they can take our children. They can put them in in foster homes, group homes in the city that aren't run by indigenous people. You know, give us our sovereignty. You know, why why again s treat us like like treat our children like fancy children? That they they get trafficked at age fourteen in the city. Like like you know, when I talk about systemic racism and that the law has already been in place there. And the d the more we're trying to get the unconscious systemic racism percolating to the top and calling it what it is, as social activists out there, young indigenous people activating our unconsciousness or or validating the when it comes to the surface and saying, This is our reality. This is why there's so many children murdered and missing indigenous women. It's been there forever and nobody ever gave a damn. Like it's part of the law, jurisprudence. Like it's ooh. It it it's it's diabolical. It's enforced the contracts, banks financed the purchases, the entire system treated sexual exploitation as a luxury good for wealthy men. That's how Epstein made his money too. After slavery ended, officially, the paperwork changed. The pattern did not. Ownership became arrangements. Coercion became opportunity. Silence became discretion. Fast forward to the late twentieth century, Jeffrey Epstein did not create a network of powerful abusers. He just built additional infrastructure. That's why I'm saying Nathan Chasing Horse just built different infrastructure. Recruiting by attending going to the Powho Circuit. You know, like making sure his his cult members recruited. And all under the guise of like this is the way indigenous men treat our women. Like I have I have indigenous Yahoos. Marina Crane (01:10:08.65) on Facebook saying, yeah, I could have ten wives if Christop Christopher Columbus didn't come here. Like like that's that's part of the narrative that that Nathan Chasinghorse used when he when he came in, you know, appealing to the sexism of our indigenous boys, our young men, not understanding that these are colonial mindsets that were set down in the in the guise of slavery. Call it what it is, you know when you have white people looking at us as if we're savages, stupid, ignorant, good for nothing, drunks, assholes, you know, where is that mentality coming from? Because they didn't have the wherewithal to know that we were hunters, gatherers. Like I said, ten, twenty thousand years of ritual and ceremony. And I'm only using this 'cause I'm a Sioux. of the sh Oshati Shakoi having a rare blood type as old like O type O blood. Because because of how we lived. Like it does that make us savages? No, that makes us vulnerable to the diseases of the Europeans. The in the blood. Like like the the the scrutiny or the uncanniness of not understanding This we were we were isolated for th over 20, 30,000 years. Our biology, even though we are of the same human race, our biology is so different. And because of that, the not only giving over 60, 70 percent of our agriculture to the rest of the world, it's also in our genetics. And it's also in how we see ourselves as human beings. So, you know, when you have people who are nar neurodivergent and and just the complexity of our mental health, it's important to really, you know, be we have to be kind to ourselves. We have to understand the whole nature of what's going on. All infrastructure. Marina Crane (01:12:15.514) He sourced vulnerable girls. He moved them. He insulated the men who wanted access to them. He functioned like a broker on an old market that never fully disappeared. Everyone knows just enough. No one important asks questions. Institutions protect reputations, not children. That's why, like even before the former chief and counsel, like the reputations. And and that's why, like, when I talk about my own experience growing up in lateral violence and misogyny, when I was f sexually assaulted at age nineteen, and and just the repercussions of the serial rapists who had were brothers or aunties or or not aunties, uncles or brothers or cousins of leadership. That they those those leaders made it comfortable for the Reputations Reputations, not children. Epstein w was a modern version of a system that has always existed. See, and that's the like the gender and immun immunity collide. Like y you know, just the keeping making sure people kept quiet. So th the system was already in place not to you know, shake shake the leaves to get the fruit to fall on the ground. You know, it's like be quiet, keep the status quo. You know, if if you shake the tree, then you're gonna have the police involved. And my goodness, you're gonna break up families. And isn't it bad enough that the men are losing their jobs and they're divorcing their wives and families are breaking up No, you know, like again, that's part of the colonial construct because it seems okay, especially when you're selling and you're giving away a dowry right. Marina Crane (01:14:11.928) for your your your the female to marry a non-indigenous person with no support. You know, they're okay, they've got a white man that's looking after them. No, no they don't. You know, if you apply it in your home and your home community and you're going, how are we looking after our children? How are we looking after our most vulnerable? How are we making sure that those have been victimized are being compensated for cruelty? mental health cruelty. The fact is like, where's the support? We talk about this young man who who committed suicide, the youngest professor at a university, a a young black man, neurodivergent. Then you do then I then I say, look, you you look at our the victims of Nathan Chasing Horse, the one victim that that is still alive today, who has had no compensation for the cruelty that has been placed on her systemically, lateral violence, for her to keep quiet. Where's the compensation for that? I can advocate and say yes. I did not have any compensation for the lateral violence and the cruelty placed on me by the serial rapist that happened over fifty years ago. Okay? I'm not talking about sour grapes. I'm using an example that it took me 20 years for me to take this man to court, another 30 years for for me even to talk about the systemic. racism or the lateral violence or the misogyny or the mansplaying or or all the mental health issues that were inflicted on me and why people think I'm complacent because I'm not taking part in it. Well the reason I'm not taking part in it is my boundaries to protect my mental health. See, I I had made a choice decades ago. You know, because Marina Crane (01:16:18.466) There was nobody there for me. And and that's why when I say where where's the compensation for the victims of sexual assaults within First Nations communities? I know some communities are very poor. I I know that. But but there needs to be there needs to be some sort of network that's in place. Because as sure as as you have cults, you have followers in those cults who are drinking the Kool-Aid. Who are doing a lot of damage to the to the very victims of those people who chose not to follow the cult. And for those people who chose not to follow the cult, where's the compensation? Where is the compensation and the validation for for the cur courage of that young woman? She was fourteen years old when he picked her up from the high from the school. Next the following week she turned fifteen. And just the h the horrific history, the psychological breakdown history of Nathan Chasing Morse. Like that in itself is very critical. Like it's disgusting. Like the reality, like like by the time he came here when he was thirty, the amount of it it's tragic. It's tragic to know that this man had followers who were drinking the Kool-Aid. And because they were complacent, the damage he did to children, the videotapes he had of what he did to children. I'm not talking fourteen, fifteen year old girls. I'm talking as some as young as ten years old. That's my opinion. If you wanna discuss it and you think it's vulgar, yes it is. It is he's put away for life. But imagine And I'm not just saying this from indigenous perspective because of historical context of human trafficking and the the structure that was already in place before I was even born. The critical point is we're not being silenced. There is a psychological entity that that emerges from from from a cocoon. Now, again Marina Crane (01:18:43.054) Who who's responsible? By the time somebody is my age who's been practicing and and exploiting kids and children and whoever the hell they want, because of again, they they they they're they're following the mandate of patriarchy and they've gotten themselves in trouble with the law and everybody's just looking at them like not him going, no, he was a cult leader. Understand understand things that have been happening. When I talk about ritual abuse, and this is what this you know, this lady in most of the context, historical context, when I'm talking about just just the nature of things that were already in place. Of a system that has always existed, wherever wealth, gender, age and impunity collide anytime powerful men expect access without consequences, someone will always be there. To build the supply chain. Epstein already had the interest. He already had access to rich men. He had a creepy charm about him that those rich men recognized. But it's just part of the system of America. It's American history. And it continues down that same dark path. And it's time for people to start talking about it. Get cu Again, that's what my podcast is about. Sometimes I was thinking of changing the title of the podcast, but no. That's the historical context of it. And and you know, it's it's just it's just the way things are you heard the story of Jason Arday? Or more respectfully, Doctor Jason Arday? Okay. So look that up. Look him up. He he just committed suicide last week. Have you heard the story have you heard the story of Jason Yeah. Marina Crane (01:20:45.004) Now let's see if I've got this one. Even this avoidance capitalism loves it. So again, you know, when people say, you know, geez, they should you know, the the this Indian residence residential school denialism and you know, th this was learn taught behavior. This is taught behavior. And and to un to unteach it and to to take a look at it. I hope this podcast has given you some insight. But the majority of times when I when I do talk about things, it's it's important it's important to understand. Sometimes these historical things that have happened to us in our life we don't really totally get it until until we take a look at it and how it applies to like our own brothers, our own fathers, our own uncles. And and the importance of of you know, why is it important to to really take a look at what happens when like say somebody loses their job or when someone is forced to be complacent and obey somebody because you could lose your job and your livelihood to look after your own family. So again, I know it triggers people that that this is the way I see things, but but it it's the truth. You know, a lot of times this whole notion of white being more intelligent or white being the most sophisticated or white being the greatest, i i it's it's staggering to to think that people do think this way. And and again too the notion that because things horrible things happen to you as a white child, that you can relate to people of color, when when the whole notion of like like I said, the reality that, you know, people don't wanna talk to me. Like this one lady said, We I knew there were Indians in my little town. She says, But you know, I didn't know like they'd disappear. Marina Crane (01:22:55.094) Like she said, I didn't know they were going to Indian residential schools. Again, too, this whole notion of like not not talking or not touching, not being in the same space as as minorities. That d does not say that you have empathy. That just means that you've had a privileged life and you don't understand the isolation, the the whole notion of what is normalized, especially if your parents or grandparents have been raised to be have avoidant attachment disorders or or personality disorders, all these mental health issues that neglect feeds into only because of the abuse that took place and the very fact too like why say anything when these these so called white people who were clergymen, just white people working in these in these in industrial schools or these Indian residential schools got away with murder. sexual assault, just cruelty, out and outbold misogyny, systemic racism, and and nobody ever faced justice. So yes, of course I'm gonna talk about it. Of course I'm gonna say something. Of course I'm going to, you know, say, you know, these things these things have been in place. There it's just You know, it it's a it comes at market value since you know for the past five hundred years. With the conquistadors, with with black slave trade, with the Indian Act. So what are we gonna do about it? What what are we gonna do about it? How how are we going to how are we going to debrief or de you know say, Okay, this is a dark path, we don't need to continue taking. You know, the the whole the whole thing too is that when we have people who are our own people who who've accomplished so much greatness. And then and then and then here we are, we you know, they're they're not only fighting systemic racism of people criticizing, white people criticizing them, you know, where's the support from from us as Indigenous people to to to be there when they need when they need our support? I think that's the critical thing here for me, i is to is to to look to look at Marina Crane (01:25:18.626) the common man, the common human being. I was talking to my cousin this morning and she says, you know, the criticism she's getting from her chief is is like she says the criticism of my staff, she the majority of my staff are from the community. So they have a vested interest because it's their community. And and the paperwork of of say following following the guidelines of under the Indian Act or the accountability for tripart agreements based on the the Indian Trust Fund. Like like I said, the paperwork is so entrenched and yet at the same time the new chief is trying to operate as a municipality when in fact it it it's not a municipality. It it is a structure based on people who've actually lived there, who are have a culture, who who have a vested interest in their communities. So I you know, I I like I said, I don't I don't know what it is, in some ways to to have overcome horrific obstacles. I I have had my own obstacles, yes. But sometimes when I read about people and I think about their lives, and I think probably part of the reason I want to do my podcast too, is years ago I was reading I took a philosophy course and I was reading the biography of John Stuart Mills, the father of liberalism liberalism. Also like even Shakespeare. Like I again, these are men, so I'm sorry, but I know if the like I said, the paperwork is is steeped in in in history. Who's telling the story, him or her. But with John Stuart Mills, what was so interesting is that he was the only child in a in a in a in a father who was steep into politics in England, in liberalism. And and so John Stuart Mills was schooled, like homeschooled, even when he went to school, like it he was entrenched in this liberal way of thinking. And and he became the youngest member of Parliament. Now understand this too. his life he married a woman older than him, I think. Marina Crane (01:27:42.584) But the thing is, like throughout his life he never consummated his marriage. Like to me that that that like I I always thought, my goodness, like when I tell people that, you know, like I I haven't been sexually active in fifty years, and I'm going, Well, what's so stark, naked, horrible about that? Well, when I hear a young man, young indigenous men saying, I've never drank or touched drugs my whole life, what is so stark naked about that? Th these are Our lives are our lives to live. And like Shakespeare, John Hathaway, he married her. Again, never consummated his marriage. Relationships with with with people is vital to our mental health. It's also vital to our creativity. And and for me, having and networking with with people. It has been critical in in in my own ha mental health care. And so a lot of times when I try to talk about healthy human sexuality, you know, I'm trying to I'm trying to discuss things that sometimes it's it's very uncomfortable for for people to to really acknowledge that these things have happened. The these things or patterns do not change. But it but it's how and what we talk about that hopefully will get people into the into the idea or the notion that some things have to change. Our our way of thinking has to change. Like and and sometimes maybe because it's patriarchy and and I use the I use the a reality of like when men are trying to regulate their central nervous system and say it has to do with gambling, pornography and fast foods. the the reality of it is like with with gambling you just stop cold turkey. With pornography you have to ease out of it. It's the same thing with addiction to unhealthy foods. There there are certain behaviors in terms of dopamine that as men you have to understand how to balance your central nervous system and slowly weaning yourself off in a say in a period of three months and then and then not Marina Crane (01:30:06.904) participating in these activities, like I said, what is it? pornography or gambling pornography and and food addiction for three three months. That you will see the change. You will see the change in your central nervous system. So it's the same thing with women, you know, and and people are looking, what? No, it's oxytocin with women. You know, like s you stop gambling, cold turkey. You ease off on the pornography. and you ease off on the fast foods. Same thing in regulating your central nervous system. And again too, if you have this avoidant attachment disorder, it's it's it's pretty difficult. And and even then if it's compounded with personality disorder, like a double whammy. And if and if again you have your bipolar, my goodness. Like that's why you know I'm not I'm not an expert by the least. And I I'm not saying there's a solution to everything. I I'm just saying the complexity of being a human being is so diverse. It's it's a it's a huge mystery. It's creator, creator, grandfathers, grandmothers, this huge mystery that's here for us to to engage with. And and so, you know, when I when I talk about these things in terms of everyday living and and what we are hoping to be capable and and be able to survive every day. And and I'll close off by by saying this because sometimes people when they look at First Nations in the Metis communities and they say, How can you live with so much tragedy? How can you how can you live with so much death? The four four years that I as a as a senior as a senior adult going to university, The question was, how many people have you known that have passed away in the four years? The majority of of non indigenous people in my classroom, there was maybe two that had had maybe two deaths in four years. and when I I I when I counted I said I I know over fifty people. And I said, Not directly, but even even in in the spy my spider web of socialization and people that I know. it's it's Marina Crane (01:32:31.18) You know, people say, Well, how can you how can you endure that? How c how can you even have some some mental health balance? Well I I use the story again. We had a death, one of one of the men a couple of years younger than me. My my a c childhood friend, she's a couple of years older than me, she went, she says, Marina, when I hugged his siblings, their bodies were just hot. And I said, That's their central nervous system kicking in because of the shock. I said, even for me, memory of losing people I love and those that love me and just the shock. Like I all of a sudden I'll experience this extreme headache. So I challenge you, you know, when when you do experience death, check yourselves in the sense of monitoring your physical health, your body temperature, whether or not you're going through some anxiety, who who do you call out to talk to just to have someone listen to you? I I miss I miss that. I miss I miss my mother. I miss her cooking me soup. somebody you know cooking for me little things that I that I miss that are vital in in releasing them because when you release somebody that means you're evolving as well. So I know I can go on and on about things but it but it's vital in the sense that everything that we think we're we can put off to the next day like giving up gambling. I I'm gonna do it. I'm just gonna go once a month or like like I I wa have never been one to go every day or every week. One week and I I I challenged myself and this other lady to go play bingo throughout the whole day. yeah like I I it it's it's it's the reality. It's the reality of going, okay Marina Crane (01:34:35.874) See, some people say, Well, Marina, how could you go without being sexually active for fifty years? You d it was just a point where I just said, that's it. If if and it wasn't like I I hated men or I hated like the attraction to men. It it was just the notion that I just felt there were some issues that I had. And most of the issues that I do talk about, I do talk about in my podcast. that that I had to do some self regulation, I had to do some self reflection. And and also just the amount of people that befriended, people that have gone by the wayside and just the nature the nature of of being present. That's all I can say is like when when I when I try to understand things and say, Okay, I can stop this because I had the ability to do this. And and unless you actually have the courage to to stop something and reflect back decades later and saying, How did I do that? I was so scared that I was going to end up lonely and isolated. A and I am lonely and isolated, but I'm not sad. And I think that was the whole nature of of why I promote this is because as in as women our biology is so different than men and and I think it's critical too for for women to to understand that about about the psychology of men. And and again we've studied that more so than men studying women but but I do think it's very critical and very crucial as as a matriarch. And and because of that, they're they're the system that's in place right now is isn't conducive to the mental health of men. And I think it's not up to women to to say, wake wake the hell up. I I think it's up to women for us to say we can do this without men. And and that's the scary part for men to understand. I know it's very hard Marina Crane (01:36:58.446) Too when I'm talking with a man and he starts flirting and I'm going that doesn't work. And the man says, Well, it sounds better when I say it. I'm going, of course. That's what you're comfortable with. That's what women find attractive. If you need your ego to be, you know, stroked every once in a while, tease and be flirtatious and you know, do what you need to do as a man. But you know, for me as as a woman it's important for me for men to make sure that they have boundaries. Sometimes I don't really know that I'm stepping over boundaries until a man tells me, I'm I'm I have a wife or I'm in a relationship because I'm sharing too much. And yet at the same time too I'm also very ignorant and not understanding when it comes to bisexuality. I Mm like I've like I've said, I've been in cases where you know women have thought I was attractive and and most of the times too when when this has happened is because I needed a place to stay and it wasn't because I was homeless, it was just the nature of the workshop or conference I was attending. And and the one lady was from New York and she had to leave early in the morning to catch her her flight out of Calgary. And this was at Banff and and she woke me up at three o'clock in the morning and I thought, my goodness, I'm snoring 'cause see, in that same time period I had stayed with a lady who she was indigenous and 'cause she had an extra bunk bed and I so I the next morning she she had to do a radio interview and the and so when she came back from her interview she was upset and I thought, What why are you like I wondered why she was upset. She's you you kept me awake all night snoring. Okay Dn didn't realize. Okay. No. She she she found me attractive. The fact that there was no intimacy, physical intimacy that night was what she was angry about. That same week, because I couldn't stay at her place anymore, I stayed at with this this other dorm where the lady had to fly to out of Calgary at thr three. So she woke me up at three o'clock in the morning and I said, I'm sorry, am I snoring? She said, no, no, no, it's okay. Marina Crane (01:39:23.502) She left and I th I thought when I woke up that that was really strange. Her waking me up at three in the morning. Why? Again, to have physical intimacy because they're attracted to me. again, so naive and not understanding or them not putting boundaries down or letting me know. but but it always has to do with anger, like they're angry at me because I'm not c I'm not I'm not aware of it. And and it's the same thing too with men. I mean I my friend had brothers and the one he was like a a huge Sasquatch, a huge, huge, strong, like muscular like like he wa you know, I go into walk into public space with him, people would be scared of him and I'd go, anybody can come to me, he'll defend me. He wa like he I mean, there there's horror stories I can say about him, but it's his younger brother that I w had been talking to. And I understand this too. These men aren't just like s you know, when I say single men, they they were fathers, they fathered children. So so for me, sitting and talking with them is interesting because, you know, I'm I'm thinking, okay, their boundary is that they're in a relationship and they have children. No, no, no, no, no. They had other things in mind. And so here I was talking with this my friend's brother. how you know, sitting in the kitchen table talking, all of a sudden he got up and walks out and I thought that's really strange. And so the next morning at about eleven AM phone call, I answer the phone and it's for his sister. He's on the phone asking me to talk to his sister. So I call her and I said, Yeah, it's your brother, Saul. And she gets on the phone, get this. He was so mad that I that I rejected him, which I didn't even know I was rejecting him. that he walked from her place all the way to the northeast side of Calgary, which is to the airport. That's like a that's like a long, long way to walk, physically walk. He was so mad, so enraged that I didn't take notice of his advancement. So like I said, I'm not like I may come across like I'm so intellectual and saying all this stuff about healthy human sexuality and human trafficking and Marina Crane (01:41:47.862) all these theories or conspiracies and some may think it's conspiracies, you're y you have the right to think that. But the reality is I'm a human being. I unless somebody actually has a conversation with me and and it could be because of of my autism too and other things, but for me it's that's a part of my own personal life experience and and the reality of like there there are some things that people just kind of think it's funny but but for me that that is the reality. I think sometimes like my relatives just think, Marina, you know, like you know, like why don't you try this or try that? And I'm going, no, nope, nope, nope, nope. I don't need to be in a relation of relationship with somebody who's coer has c coercive control issues. Little things like that that I see but other people don't see. And and so for me I'm I'm happy with my life. Like I said, it's been fifty years this fall. And I never thought I really, really never thought. I I had always thought that I would meet somebody, that I would settle I would, you know, have children. But but it never occurred to me that I would live my life this way. And and that part of the experiences that I've had are are important to be talked about to help other people who are struggling with how how they live in their environments. so with that I want to finish my podcast and for the young man who killed himself. Marina Crane (01:43:48.842) All all all aldred? Like my prayers go to him. A R D A Y Marina Crane (01:44:01.41) You know, it's forty one years old. Marina Crane (01:44:06.846) And for those who are grieving and You or for those who are just feeling isolated and alone and sad. There are again my message, there are invisible helping hands. Marina Crane (01:44:25.004) I think sometimes some sometimes it's harder for men to reach out for those invisible helping hands. And and and in in a sense it it hits home because you know I I I I do have feelings and a lot of times when I think about what's out there sometimes it's i I don't think it's easy for men to to reach out and show their emotions and I and I I think more so I think it's easier for them to disclose to other women but there there is a critical point where where you know you you need to disclose to to to others as well. That's what makes life interesting. meeting meeting men and women who are helping each other.