@Ethleen Iron Cloud-Two Dogs and Richard Two Dogs1

Hmuya Mani (Walks With Roaring) and Sina Ikikcu Win (Takes the Robe Woman)Richard Two Dogs and Ethleen Iron Cloud-Two Dogs, M.S.

Wakanyeja Tewicahila Pi(Cherishing the Sacred Ones)

Honoring the Spirit of the Child 2

Introduction• Wopila Tanka for the invitation• Tokaheya tona mitakuye pi waniyetu mi samya

woaktuje cicilapi (I ask my elders to excuse me for speaking before you).

Sina Ikikcu Win (Takes the Robe Woman), Ethleen Iron Cloud-Two Dogs is from Porcupine, SD on the Pine Ridge Indian Reservation. She is an enrolled citizen of the Oglala Sioux Tribe. Ethleen is currently a doctoral student at Colorado State University, and provides training and technical assistance to Tribes and communities across the Nation in the area of cultural and community development.

Honoring the Spirit of the Child 3

Why is the belief that children are sacred important?

• Lakota belief is that everything has a spirit (trees, rocks, humans, fire, water, earth, animals)

• Lakota belief that children come from the spirit world.

• Lakota word for child – Wakan yeja (as a sacred being)

Context of History is Important!1. Where we come from

2. Where we’ve been3. Where we are at now4. Where we are going

Great Grandfather & Grandmother

Historical Trauma(Eg.Wounded Knee Massacre)

Trauma) STRENGTHS

• SPIRITUAL DNA• INTERGENERATIONAL WISDOM• SURVIVORSHIP, • RESILIENCY• STRONG• ADAPTABLE

NEEDS

• Wopakinte – unresolved grief

• Repressed Anger• Rage• Woapiye – healing ceremonies

How prevalent is trauma in Indian Country?

• American Indians/Alaska Natives (AI/AN) are more than twice as likely as others to become victims of violent crimes

• Victimization of AI/AN children is 20 out of 1000 children compared to 10 out of 1000 of white children

www.icctc.org

Impact of Trauma/Loss on Spiritual Growth

A person is born with all four parts of their spirit but the growth to wholeness is dependent upon various factors. When a person experiences trauma or prolonged grief, the spirit can leave, become ill, or growth can be stunted. So when the wopakinte is done, then all four parts of the spirit are wiped clean from the trauma thereby enhancing the spiritual growth.

Intergenerational Wisdom

L/D/Nakota Oyate• We all come from the T’ate Ihuta (source of wind)

– Wind Cave, in the Sacred H’e Sapa (Black Hills)• We were given spiritual laws to govern ourselves

(Wo’ope Sakowin – Seven Sacred Laws)• We were given a Sacred Canunpa (pipe) to

communicate with Creator• Our spiritual laws, language, ceremonies and

customs are the foundation for ensuring healthy development of children which leads to healthy elders

Oinajin Topa/Four Stages of LifeA Smooth Journey

Age 12+

Age 21+

Age 50+

PRE-BIRTH: Singing to unborn baby; mother is not exposed to anything negative; family and extended family looks out for mother and unborn baby.

NAGI YATA (spirit world)

Pre-Birth +

Establishes own family; begins process of passing on teachings

Return to Spirit World

R. Two Dogs and E. Iron Cloud-Two Dogs, 2010

Iowicayujuntapi/cleaning of mouth by Grandmother; Path predicted for baby; Lakota name given soon after birth

Isna Ti Awicalowan Pi;Wicasa Ihuni Pi – Rites of Passage

Elder role includes providing teachings; ensuring social/custom/spiritual order

WOTAKUYE (kinship) – FOUNDATION OF LAKOTA SOCIETY

Ceremonies for Returning Warriors/Veterans

Lakota Star Knowledge

• We were shown by the Pte Oyate (buffalo nation) where/how to make sacred offerings when the sun passes through particular constellations in the H’e Sapa (Black Hills)

• Example: March 21st, Spring Equinox – Welcome back the Thunder Beings, during the time when the sun passes through the Wincincala Sakowin (7 little Girls) and Can Sa Sa Ipusya (Dried Red Willow, also known as the Big Dipper) constellations.

• Purpose of all sacred site offerings is to be in balance with all of the universe and creation

Impact of Disconnection from Pte Oyate (Buffalo Nation) and Reconnecting to Pte

Oyate as Relatives

Wotakuye Ogna Pte Oyate ki Kici Okiju pi Kte

After the great slaughter of the buffalo during the 1800s, the number of bison

remaining alive in North America declined from 60 million to as low as

541 in 1890

Tatanka IyotakaSitting Bull

• “A cold wind blew across the prairie when the last buffalo fell—a death wind for my people”

Plenty Coups• “When the buffalo went away we became a

changed people. Idleness that was never with us in buffalo days has stolen much from both our minds and bodies….the hearts of my people fell to the ground, and they could not lift them up again. ”

Zontek, 2007

Impact on the Oyate (People)

• Oyate forced on reservations can no longer follow the Pte Oyate(Buffalo Nation) to the sacred sites.

• Disconnection from the Spiritual journey and to the Wicahpi Oyate(star Nation).

Disconnection from Pte Oyate (Buffalo)

• No longer can perform our sacred duty to creation. (e. g. Wiping of Tears ceremony for all of creation at Pe Sla)

• The Pte Oyate (Buffalo Nation) and the Wicahpi Oyate (Star Nation) were/are the Guides for the people and when disconnected from them, the Lakota Oyate became lost and live in chaos and confusion.

Reconnecting with the Pte Oyate (Buffalo Nation)

• Continue the spiritual Journey to the sacred sites, or make offerings according to spiritual calendar.

• Make offerings on behalf of the Pte Oyate (Buffalo Nation).

Examples of Following Spiritual Calendar

1. December 21st – Winter Solstice Offerings2. March 20 or 21 – Welcome back Thunder

ceremony, Hinhan Kaga Paha (Imitates Owl Mountain aka Harney Peak in Black Hills)

When the sun representing the fire lights the sacred pipe in the sky, we know we must light our sacred pipes on earth.

Hoksi Nagi – spirit ofbabyC’amni –(cha –mnee)

Womb

CONSTELLATIONS ASSOCIATED WITH SPIRITUAL CALENDAR AND OFFERINGS MADE IN SACRED BLACK HILLS

Wanagi Ta Canku – Path of the Ghosts

Example of Historical Impact on Disconnection from L/D/Nakota

Culture

Wounded Knee 1890

•Intergenerational loss•Loss of teachings from one generation to the next•No time to grieve appropriately

Oinajin Topa/Four Stages of LifeInterrupted Journey

Age 12+

Age 21+

Age 50+

Interruptions begin (e.g. abandonment, sexual abuse, trauma at age 3)

NAGI YATA (spirit world)

Pre-Birth +

Living on the streets; alcoholism/drug addiction; prison

Return to Spirit World

R. Two Dogs and E. Iron Cloud-Two Dogs, 2010

Suicide Attempts/completion

Death/males – 45-50;Females – early 50’s

NO ELDERS TO PASS ON TEACHINGS OR KEEPSOCIAL/CUSTOM/SPIRITUALORDER

WOTAKUYE (kinship)– WEAKENED IN CONTEMPORARY LAKOTA SOCIETY

Trauma of War

Lakota Response to Trauma, e.g. Sexual Abuse

• Finding the hutkan (root) of the behaviors• Asking “What happened to this child”, NOT

“What’s wrong with this child”• Wokigna (comfort) first, not paperwork• Spirit Based – sexual abuse creates a spirit

wound, the wound needs medicine just like a physical wound.

• Lakol Caje (spirit name) is important for child to have spiritual grounding.

Wotakuye (kinship)Wo – collective, sacredTaku – what is valued

Ye – go into future

• Cekiciye (to honor by using kinship terms)• Use of kinship Term with the children – e.g., Toska

(nephew), Tojan (niece), Takoja (grandchild) • Attitude/Thinking – “this is my relative”• Behavior/Conduct – “I will treat this person as my

relative”, “We have a responsibility to treat each other as relatives”

Wayuonihan Pi (by respecting others, we respect ourselves)

Impact of Trauma/Loss on Spiritual Growth

A person is born with all four parts of their spirit but the growth to wholeness is dependent upon various factors. When a person experiences trauma or prolonged grief, the spirit can leave, become ill, or growth can be stunted. So when the wopakinte is done, then all four parts of the spirit are wiped clean from the trauma thereby enhancing the spiritual growth.

It is a Lakota belief that everything has a spirit, therefore grief, loss, anger and rage have a spirit and when individuals experience trauma or loss, without an spiritual intervention, s/he can become weighed down by the effects of the trauma and loss and become vulnerable. The Lakota spiritual interventions can prevent transmission of negativity and can lead to a renewed sense of strength.

Wopakinte([Purification from Residue left by Trauma)

• One of the healing ceremonies that is relevant is the “Wopakinte” or “wiping off” ceremony. This signifies wiping away the spiritual residue left by the intergenerational trauma experienced by our ancestors and ultimately transferred to the individual as well as the individual’s own trauma.

• individual goes into the Inipi, after the Inipi, an Elder (or older person) wipes the individual off with sage. Gender Specific.

• If an Elder is not available, the individual can wipe him/herself off with sage.

Materials needed for Wopakinte• Peji hota (sage) or Wanbli Wiyaka (eagle feather or fan)• Oinitipi (purification lodge)• Gender specific – if male, then an older male does the

wiping off; if female, then an older female does the wiping off.

• Wagluhtata – offerings including tobacco, spiritual food, e.g. wasna

• Preparation – asking an Elder to help with the ceremony• New clothing – put on after the ceremony and clothes

worn that day are burned to signify new beginning.• Multiple times may be necessary – a person can have

layers of trauma, grief and/or loss

Today many people have experienced trauma but have not had the opportunity to heal through our own Lakota cultural interventions due to many factors including rejection or fear of the culture, no knowledge that such help exists or little support in accessing such services.

Healing Camps for children, age 0-11, (June); Boys, age 11-17, (June and November);

Girls, age 11-17 (August) – Tiospaye Sakowin Education and Healing Center,

Porcupine, SD

Healing Camps for children, age 0-11, (June); Boys, age 11-17, (June and November); Girls, age 11-17 (August)

Preventing and Responding to Child Trauma is a Community Effort

Questions/Discussion

Wopila Tanka