Upcoming Trial of Nathan Chasing Horse April 14, 2025

The podcast covers the impact of historical sexual assault, challenges in seeking justice, and the importance of restorative and transformative justice. It also explores the impact of residential schools, community response to victim testimony, and the need for support and trust for victims of violence.

Takeaways

• Restorative and transformative justice
• Challenges of seeking justice
• Impact of historical sexual assault

Chapters

• 00:00 The Case of Nathan Chasing Horse and Legal Process
• 09:02 Silencing of Victims and Misogyny
• 14:41 Challenging Victim Narratives and Seeking Justice
• 19:42 Impact of Fear and Intimidation on Victims
• 25:51 Public Awareness and Seeking Other Victims
• 31:01 Challenges in Victim Testimony and Seeking Justice

Childhood Experiences and Lessons on Self-DefenceWhen I was bussed into Calgary to attend Fairview School,many non-Indigenous kids were cruel to the Tsuutina kids—at the time calledSarsis—using relentless slurs and insults during recess. To defend ourselves,we strategized to ensure that if things escalated, it was the other party whothrew the first punch. This way, we could defend ourselves without beinglabelled as the aggressors. I became known for always winning my fights, andthis reputation eventually led others to leave me alone. Even so, some girlscontinued to be harassed and would come to me for support. Just my presencebecame enough to deter bullies. This experience taught me about the dynamics ofpatriarchy, and I noticed that some Indigenous men adopted colonial views,which complicated our relationships further. I can’t claim to know how todeprogram these influences in Indigenous men, but I can share my journey toreconcile my values and beliefs as an Indigenous woman.

I’ve always been proud of my Indigenous identity. My parentstravelled to South America when I was eight and to India when I was ten,exposing me to a broader perspective of world history and civilizations, muchof which was absent from school textbooks. As a woman and an elder, I reflecton my childhood and the many lifetimes of experience I carry. Growing up, Ilearned the importance of self-defence and assertiveness, especially afterexperiencing violence firsthand. At 19, I was sexually assaulted by twoIndigenous men. This event, and the subsequent lack of support, highlighted therealities of gender apartheid and trauma within our communities. It made merealize that before we can address injustices in wider society, we must alsoacknowledge and own the issues within our own communities.

My life has been shaped by exposure to various religions andthe impact of colonial systems like the Indian Act. These systems ingrainedpatriarchal values in Indigenous men, teaching them to view women as propertyand denying them rights, including the right to vote. This was reinforced byexperiences in residential schools, where children were deprived of love andemotional support. Thousands of children suffered and died in places meant toprovide safety, leaving intergenerational trauma that persists today. Thedenial of these histories, even by some Indigenous people, is a challenge wecontinue to face.

Language was another battleground. I spoke Sioux fluentlyuntil I was five, then English became my primary language after I was bussedinto the city. Encounters with other Indigenous children sometimes led tobullying if I couldn't speak their language. My education was self-financed, asI received no help from my community or Indian Affairs. Working inpredominantly white environments, I had to be careful not to react to racistcomments for fear of losing my livelihood.

As an elder, I can speak my truth without apology, even ifit offends others. Supervisors and upper management in our communities,especially when working with white men, must navigate their roles carefully,always advocating for their people without causing offence. Employees outsideof management have more freedom to speak openly. This dynamic parallels myposition as an elder—I can express myself freely, but it sometimes triggers oroffends others.

Growing upwith white friends, I sometimes assumed they were allies, only to find theylacked the courage to bear witness to injustice. The realities of Indigenouslife are often misunderstood by non-Indigenous people. For Indigenous women,marrying outside the community—especially to white men—often meant losingstatus, community, and support. In contrast, white women marrying Indigenousmen often retained connections to both communities. The loss of status forIndigenous women led to displacement, isolation, and, in cases of violence,lack of support. The 60s Scoop and related policies further fragmented familiesand communities.

I recorded on Fremont Street in Las Vegas March 12, 2026. Its the day after. A total of about 7 hours of meeting over lunch and dinner with the survivors of Nathan Chasing Horse. I am still processing what I've experienced and probably will fell it for awhile as it was a very emotional few days.

As an indigenous woman i feel 'battle fatigue' as a constant battle.

" OK so I'm here I forget what this is called anyway, it's old Vegas Fremont St so the day after I saw Nathan chasing horse in the County Courthouse amazingly enough, it was the first time in 20 years that I've seen him so I truly believe. He was surprised to see me. which is really good 'cause he needs to know that. there's so many victims who are truly loved, I just wanted to post this 'cause this is the morning after an emotional day. I didn't really think, I had such a deep impact on me. But it did and listening to the victims these young women. to be present with them. right now. I'm just so emotional and so proud of, umm the young women from sutina who came a couple of weeks ago to bear witness to the injustice done to one of their sisters, one of their childhood friends, the impact that, that just their visit had on the victims in that courtroom two weeks ago this profound I want to put that out there too. our Indigenous communities, we are stronger than we believe. We are. the fact that. they were described as the girls came in tall, beautiful indigenous girls, all dressed in black, came in and filed into the courtroom and stood there in their power giving support to their sister, their sisters. The young woman, a young woman was talking to me and she said, she said they had such a deep impact on her, it moved her so deeply this is a young woman who almost lost her life because of the sexual assault that Nathan Chasing Horse did to her when she was 18, I'm so grateful I met her. I introduced to my guest spoke about my experience with Nathan chasing horse it was good to just see her 'cause she was so broken, hearted when the sentencing was delayed. and the debriefing after that was so impactful OK so anyway II know I need to do something for that. Those group of ladies who've been supporting each other for the past 20 years, I just wanted to let people know like how historical this is this, this indigenous man, this Native American man, whichever you live in the States or Canada, he hurt so many, so many children yesterday, as I listen to people. it wasn't just, it just wasn't little girls. It was also boys. I am just so grateful to bear witness that this, this is coming to a close. but I will be doing more podcasts and having talks with some of the victims and their stories, it's amazing just it's it's just been totally amazing. I appreciate everything anyway I just wanted to post this I'm here in Sin City not not that I did any sinning while I was there. I didn't gamble at all. and as for the survivors of Nathan chasing Horse, it's just a matter of time whether or not they wish to voluntarily, have a podcast conversation with me in their experience. Having, been around him for over two decades. And even some, as far back as when they were 14 years old"

The following episode is a debriefing on the emotional impact seeing Nathan Chasing horse and the survivors of his abusive behavior bearing witness to his guilt.

As I have mentioned, having cohorts, allies is vitally important. It takes courage to stand up to the challenge of holding space and bearing witness to the injustice done towards Indigenous girls and indigenous women.

My message to my Cohort, my ally:

It was one thing you &Rose saw me. You both saw what I did & the effort I put into exposing Nathan Chasing Horse. You both thought I was a good person, but I didn’t really understand. You both validated me; however, it took my people (the people whohoped I influence within my blog) for me to see myself. 

You were inside the courtroom when they all came up to me shaking my hand & hugging me in gratitude. All these years I didn’t realize the influence I had on all of them.This experience will last me for the rest of my life. My efforts to safe Roberta saved others. Roberta’s life meant something. It’s a self fulfilling forgiveness of self. I’m at peace knowing I did everything humanly possible inan impossible position.  At the courthouse I thoughtI’d met angry women like Mel.. R.., but recieved the opposite. This was what it was like to be in Roberta’s presence. Nathan & my brother did unforgivable acts to Roberta. 

You bore Witness by being present. My niece is dead while Nathan rots in prison. If Rose had come with you, the experience would not have been the same—and it would not have been as fulfilling for me. I came to complete myexperience, with you present as a witness—not as a protector. Your role was to bear witness and support, not to intervene or redirect. That distinction mattered deeply. Ronna would have pulled me away from what I needed toexperience, particularly finding closure with Lynette and others.

Ronna crossed a boundarywith me by being invasive—especially when she said, “you’re at peace.” That wasnot hers to name. You had nothing you needed to be at peace with. Thatstatement took something away from the experience rather than honoring it.

You showed up with intentionand effort. She did not. I feel that she is trying to claim an experience shedid not fully participate in, and without recognizing her own inaction. Foryou, this was not curiosity—it was commitment. For her, it remained observational.

What mattered most was thewillingness to sit in discomfort. You did that. You placed yourself in anuncomfortable position, one that was not easy and not familiar. You decolonizedyourself by staying present, even when it wasn’t comfortable for either of us.I did the same. That shared discomfort was essential.

Ronna missed that entirely.Instead, she remained outside of it, becoming a voyeur rather than aparticipant. What she took from me was not balanced by what she gave back, andI don’t believe she is aware of that.

Inever expected this to happen, but it’s important for me to name it clearly.Effort matters. Presence matters. And witnessing requires participation, notinterpretation.

After 20 years of having this guy, Nathan Chasing Horse hating me. I can say, this is my opinion. Sharing my own personal journey of what i truly suspected was really happened. I felt he hated me but to the extent that he commanded his followers not to search his name on the internet. These victims, these women, followed him for years & each group from California, Montana, Arizona, New Mexico came up to me. They knew me. They read my blog. They came up to me shaking my hand out of respect.

When I saw Nathan Chasing Horse, I stared. He looked uncomfortable. He saw me there, present. Being there for all his victims, holding space for them and bearing witness to the injustice. I am grateful he was arrested in the USA. He he had served time in Canada, he'd be free within four years.

I am still feeling emotional about these past few days. My companion said he rarely sits in such emotional level with the group of indigenous women. I am truly grateful that he was open to learn. I know he also has his own personal life experience effects him too; however, that he has the capacity to within stand the challenge, hold space, and bear witness to the huge amount of injustice.

Its important to have closure in all that happens in our lives where we feel validated for being a healthy human being with healthy desires and healthy boundaries. It may seem impossible, unobtainable but it is possible with much, much hard emotional work and much much support.

My life experience gives me hope that my episodes will reach others who have lost their identity, who feel lost, who feel invisible. All things are possible, never give up.

This original podcast was and will be presented by the G4 organization of the Treaty Seven coalition members of the Nakota Nations and Tsuutina Nation. I am presenting this uncut from my own recording of being interviewed. There is always a creation story of the beginnings of things. This thing that I've talked about over these twenty years is called human trafficking. Its been around since of the beginning of time; however, being indigenous I didn't realize the uniqueness of my experiences as it applies to guiding other indigenous in to a healing for themselves. My mission is to give a message that there is hope for eliminating a self defeating behavior. It is a philosophy taught to me by my mother and all the matriarchs who came before to never give up. The hope is that we defend our gender identity from those who desire to control and steal our energy from our very existence. i wanted to take a moment and express my gratitude for your participation in the recent episode of Stolen Voices. Your willingness to share your journey, wisdom, and truth was deeply appreciated and truly resonated throughout our discussion. From the very beginning, your openness about your experiences and the way they shaped your perspective as an elder and knowledge keeper offered invaluable insight for our listeners.
You guided us through the complex realities facing Indigenous communities, particularly around identity, kinship, and the challenges brought by colonial systems. Your stories about the importance of collective family, ceremonies, and the impact of intergenerational trauma were compelling and helped illuminate why community and connection are so vital for healing. The way you described the intricacies of kinship—how each person is woven into a larger tapestry—was powerful and gave everyone a deeper understanding of what it means to belong.
Your honesty regarding the effects of human trafficking, exploitation, and the vulnerability of Indigenous women, girls, and two spirit people, especially in connection with residential schools, was both sobering and important. The discussion around limerance, healthy boundaries, and how trauma can disconnect people from themselves was enlightening. You highlighted how healing must be collective, rooted in compassion, and supported by allies, and your words underscored the need for both Indigenous and non-Indigenous communities to work together to prevent harm and foster recovery.
Thank you for sharing your thoughts on the value of compassion over forgiveness, and how Indigenous teachings and values should guide us in protecting our youth. Your analogy about invisible helping hands and the abundance of compassionate people in the world left a lasting impression. The message of hope—never giving up, always moving forward with compassion—was a beautiful way to conclude our discussion.
Your voice and spirit brought so much to Stolen Voices, and we are grateful for your presence and guidance. If any questions come in from the audience, we will make sure to connect them with you. Thank you again for being part of this episode and for sharing your knowledge so generously.
With deep respect and appreciation,

I understand that discussing topics like healthy human sexuality, human trafficking, and the impact of trauma can be both difficult and deeply personal. I appreciate your openness in exploring these important issues, and I want to approach our conversation with compassion and respect for the experiences that so many have endured.Healthy human sexuality is closely connected to broader issues such as human trafficking and the story of Nathan Chasing Horse, especially when we consider the effects of trauma and violence on young people. When children are exposed to violence—either as victims themselves or as witnesses—the emotional and psychological consequences can last for generations. This cycle, often referred to as intergenerational trauma, has been documented and discussed extensively, particularly in the context of the Canadian Government’s Truth and Reconciliation Commission following the legacy of genocide. The effects of war, family violence, and systemic oppression on women and their children have a profound impact on communities, shaping the way we engage with each other and with ourselves.I believe that conversations about healthy human sexuality, especially as it relates to women's health, are vital for healing and empowerment. Many women can relate to these challenges, while others may still face barriers or find themselves in guardianship relationships that limit their autonomy. I want to acknowledge how difficult these realities can be and to affirm that your feelings and experiences are valid.Together, by sharing our perspectives and listening to one another, we can foster understanding and healing. I would love to hear your thoughts, experiences, or questions on these topics, as I believe open dialogue is essential for progress. Please feel free to share whatever you are comfortable with.Thank you for engaging in this conversation with me. I hope we can continue to support one another as we work toward greater awareness and well-being for all.

In 2024, I was interviewed by a fellow who was interested in how I learned about healthy human sexuality. As much as one may believe that its our parents who must teach us these basic concepts of life, its not often the case. As much as we look at the thousand of indigenous children who were taken for decades and decades placed in Indian Residential School, fostered in non-indigenous home, adopted in non-indigenous home and even taught to turn against their indigenous mothers by their non-indigenous father, we must remember. There was no love taught nor shown to these thousand of children. They were not taught about healthy human sexuality nor were their questions ever answered with appropriate answers. This lack of compassion is witnessed by the thousand of indigenous children born after theses institutions were shut down. These practices still exist in systemic indigenous childcare practices.

I am grateful for this opportunity and the respect shown to me as I call about my early childhood.

I am doing these podcasts hoping many who are lost or who are searching for the self they lost know that all things are possible in healing.

Guest i inquired about land acknowledgments and was informed by Marina that she does not need to disclose her name during the audio recordings. Indigenous Experiences and Justice Challenges Marina discussed her experiences growing up in a small Indigenous community, highlighting the lack of police presence and the role of Indian agents under the Indian Act. Marina shared her personal experience and emphasized the importance of having mental health workers, cultural sensitivity, and a consistent support system in place to help victims feel safe and supported. Despite her niece's repeated disclosures, including one during a ceremony where Marina confronted her, the community and authorities did not believe the allegations. Marina highlighted the systemic issues of disbelief towards Indigenous women survivors of sexual assault, suggesting that both policy changes and a cultural shift towards believing survivors are needed to address these challenges.Indigenous Rights and Historical OppressionMarina discussed the historical impact of Indian agents and residential schools, highlighting how they perpetuated oppressive systems of guardianship and control over Indigenous people, particularly through the recruitment of fair-skinned Indigenous boys for farming and ranching. She emphasized that these historical practices have contributed to a mindset where Indigenous women are often disbelieved or dismissed when speaking about their rights and experiences. Marina also shared her experiences of confronting racism and misinformation, noting that it often takes non-Indigenous individuals to be believed or acknowledged by both Indigenous communities and external systems. Gayatri sought to understand how trust could be built between traditionally opposed communities, but the conversation ended without a clear resolution on this question.Indigenous Community Safety ChallengesMarina shared her experience working with Indigenous communities, particularly highlighting challenges at Fort Peck, where she observed limited resources and inadequate policing infrastructure. She described how the community implemented strict curfews and direct intervention by police officers to protect children from sexual assault, which was prevalent due to systemic violence. When discussing the issue of missing and murdered Indigenous women, Marina noted that while statistics show concerning rates of violence, some programs have shown promise in providing dignity and compassionate care to survivors.Indigenous Community Leadership StoriesMarina shared stories of unsung heroes in her Indigenous community, including an elderly couple who helped foster children and facilitated discussions about abuse. She highlighted the importance of dialogue and narrative in addressing community issues, despite gaps in policing and leadership. Marina emphasized the need for understanding cultural differences between Eastern and Western Canada, advocating for a holistic approach that leverages community strengths rather than adopting problematic systems from other regions.Predator Patterns and Victim ChallengesMarina and Gayatri discussed the patterns of predators who seek thrills through fear and violence, particularly focusing on Nathan Chasing Horse's case. Marina shared her experiences meeting Chasing Horse and described how his behavior evolved over 20 years, culminating in his recent conviction on multiple sexual assault charges. They discussed the broader societal issues around victim blaming and the challenges women face in reporting abuse, with Marina highlighting how women's lack of economic independence often prevents them from leaving abusive situations.

This is my understanding or the nature of the Yuwipi ceremony as it pertains to healthy human sexuality as opposed to the it used inappropriately for manipulation and grooming.

Marina and her anonymous guest discussed the misuse of the Yuwipi ceremony by Nathan Chasing Horse, a spiritual leader accused of exploiting his position to manipulate and harm followers, particularly women and children. Marinaexplained the traditional purpose of the ceremony, which involves healing and connecting with loved ones who have passed, and highlighted how Chasing Horse'spractices diverged from these intentions. They explored the cultural significance of the ceremony within Sioux tradition, emphasizing its role in transitioning individuals from childhood to adulthood and its historical roots.Marina shared personal anecdotes and historical context to illustrate the broader impact of colonialism and systemic racism on Indigenous communities.The conversation also touched on the importance of allyship and the need fornon-Indigenous support in understanding and addressing these iss es.

YUWIPI Ceremony Discussion Planning

Marina and her anonymous guest discussed technical difficulties with sharing a whiteboardand setting up video preferences for an upcoming recording about the Yuwipi ceremony. Marina explained that she would be attending the sentencing of NathanChasing Horse on March 11th and described the Wabipi ceremony, which she illustrated on the whiteboard. The anonymous guest agreed to ask questionsabout the ceremony, and Marina emphasized that the ceremony is universal butpracticed differently by various cultures.

Exploitation of Indigenous Ceremonies

Marina and the anonymous participant discussed the misuse of traditional Indigenousceremonies, particularly the WoWeepi, by Nathan Chasing Horse. They exploredhow Chasing Horse exploited his position to manipulate and harm followers,often in darkened rooms with non-Indigenous assistants. The conversationhighlighted the importance of authentic cultural practices and the dangers ofexploitation, especially in vulnerable communities seeking spiritual guidance.They also touched on the historical context of Indigenous ceremonies and theneed to reclaim and preserve them authentically.

Indigenous Ceremonies and Cultural Respect

Marinashared her personal experiences with Indigenous ceremonies, particularly theWeepi ceremony, emphasizing the sacredness and responsibility of tobaccoofferings. She explained how these ceremonies connect individuals to theirancestors and the broader community, highlighting the importance of respectingtraditional practices. Marina also discussed the consequences of misusing ormisunderstanding these ceremonies, noting how it can affect families andcommunities. The conversation touched on the need to reclaim and preserveIndigenous cultural practices in the face of misuse by individuals like NathanChasing Horse.

Indigenous Ceremony Misuse Discussion

Marinadiscussed the cultural and historical context of Sioux-led ceremonies,emphasizing the importance of truth and the sacredness of spiritual gifts,which are meant to be kept confidential. She shared personal anecdotes aboutfraudulent practices within Indigenous ceremonies and highlighted the irony ofNathan Chasing Horse's actions, given the sacredness of the gifts he received.Marina also explained the significance of ceremonies like the Wawipi and therole of fasting in spiritual practices, while expressing concern about themisuse and commercialization of sacred traditions.