Traditonal Lakota Practice Model

Overview of the Model
© By Richard Moves Camp
Early days
People live by spiritual laws
Training Outcomes
 LOWO staff will understand core elements of
Oglala Lakota Practice Model (OLPM)
 LOWO staff will understand how OLPM can help
youth and families in their wellness journey
 LOWO staff will understand how to utilize Lakota
culturally-based services in their work with clients
 LOWO staff will understand how to utilize the
OLPM in their professional development
Spiritual laws/Wakan Wo-ope
 Wocekiye – Prayer
 Wolakota- Harmony and peace
 Wacante-ognake-Generosity
 Woksape-Wisdom
 Wowacintanka-Fortitude
 Wawuonihan- Honor
 Wo-kagi- Respect
History of the Child’s welfare
The spiritual word of the Lakota that is still practiced
today is Mitakuye Oyasin.
No such thing as orphan in Lakota long ago.
The word Mitakuye Oyasin is what a major role of the
Lakota oyates’ survival from history through today.
Having a many relatives is wealth to the Lakota.
History of Wakan wawicakupi/
Three sacred gifts to the oyate
 Early days of the first Ceremony;
 Inipi /Oinikage was gifted to the lakota wicasa around
the BC era.
 The second Ceremony was the Ceremonial gift called
Pte heya pa- Fire Bundle, the story of the changing
 Third gift is the Pte hincala Canunpa-Sacred Calf Pipe.
The concept of lakota
Oyate Wakanyeja Owicakeyapi, Inc.
Congress authorizes the American Indian Tribes to take
control and manage their own child welfare
system,(ICWA 1978).
The Oglala Sioux Tribal Council Authorizes LOWO a
Charter to establish Tribal Agency through a Model.
Lakota Oyate Wakanyeja Owicakeya pi, Inc. continues to
edit model and move forward to provide services to the
lakota oyate.
Practice Model-Defined
 Oglala Lakota Practice Model (OLPM)
intends to integrate traditional Lakota
assessment and treatment interventions
into a hybrid clinical practice model that
serves Lakota youth and families in a
different, more culturally based approach.
(see addendum for OLPM graphic)
Search for Relatives-Lakota Permanency
Medicine Wheel #1
© Pending
Richard Moves Camp &
Casey Family Programs
Lakota Oyate Wakanyeja Owicakiyapi
The En’ghahan Wosecupi (Temporary Choosing,
Temporary Care)
PHASE 1: Receive Service Request
 Intake
 Gather information on the family
 Orientation to the OLMP Protocol and Services
 Orientation and option to receive services through
differential approaches
 Otakuye Okilepi
 Relatives are sought within the tiyospaye (extended
 Tiyospaye Interpreters assist in locating relatives
 Child maybe placed in another Tiyospaye or Band
Lakota Oyate Wakanyeja Owicakiyapi
Concept of the Seven Council Fires
The Seven Council Fires of the TETON Band is the
foundation of LOWO to secure safe families for the
LOWO will further work with the greater Seven Camp
Fires of the Great Sioux Nation.
Wokicunze Kaghapi (Making a Commitment;) (Belonging)
(Kinship/Permanency), initiating a Case Service Plan utilizing
strength-based and family centered approaches.
PHASE 2b: Evaluate Request
 Family Group Decision Making
 Maori model parallels the Lakota culture & traditions
 Initial Assessment & Service Plan
 Family develops a vision of their strengths and needs
 Lakota Cultural Assessment
 Understanding the families level of cultural awareness
 Spiritual Assessment
 Assistance from the spirits/ancestors to assess the families
holistic well-being
 Crisis Intervention & Support Plan
 Integration of cultural, spiritual and clinical assessments to
coordinate services
Lakota Oyate Wakanyeja Owicakiyapi
Hunkapi (Making of Relatives; Relationship Building)
One of the seven ceremonies which honors the spirit of
the individual and reinforcement of the kinship role
PHASE 3a & 4a: Provide Services/Re-evaluate
 Hunkapi Wicoghan – Making of relatives ceremony
 Hunkapi Ceremony
 Lakota Mental Health Diagnosis and Treatment
 Indian Child Welfare Act/Family Preservation Services
 Family Development, Training & Support
Lakota Oyate Wakanyeja Owicakiyapi
Tiwahe Eyecinka Egloiyapi Nahan Op Unpi Kte – (The
Family Moving Forward) (Building Sovereignty for the
PHASE 3b & 4b: Provide Services/Re-evaluate
 Inipi (Sweat Lodge)
 Purification Ceremony
 Nagi Kicopi (Calling back the Spirit)
 Lost connection with spirit due to trauma
 Wasigla Ekignakapi (Wiping of Tears)
 Healing ceremony to assist families through
 Other Lakota Healing Ceremonies
 Transition Services
 Independent Living Skills (youth transitioning)
Lakota Oyate Wakanyeja Owicakiyapi
INIPI / Sweat Lodge
The Staff and families continue to use the INIPI as
foundation for the LOWO mission.
INIPI / Sweat Lodge
LOWO Agency will educate children and families of the
lodge and the importance of the INIPI.
The agency of LOWO will always remember and honor
the founding ancestors of the INIPI.
Tiwahe Eyecinka Egloiyapi Nahan Op Unpi Kte – (The Family
Moving Forward) (Building Sovereignty for the Family)
PHASE 5: Closure
Decision made by client or staff to discontinue services
 After Care
 Development of plan to define further services
 Closure
 Decision is made by the family or staff to end services
 Continuance of services upon families request
Lakota Oyate Wakanyeja Owicakiyapi
Case Scenario:
 Tashina lost her father in a car accident when she was 7 years old.
Tashina’s mother could not cope with the loss and began drinking
heavily and moved to Denver with Tashina. Eventually, due to the
mother’s drinking and lack of supervision, Tashina was placed in a
non-native foster home in Denver. After the Indian Child Welfare Act
program intervened and made a motion to transfer, she Tashina’s case
was transferred to Oglala Sioux Tribe. Tribal court granted LOWO the
authority to place Tashina in a licensed foster home. Soon afterwards,
Tashina told her foster mother that she was hearing her father’s voice
call her by name.
 As Tashina’s Family Support Specialist, what would be your initial
 In what direction of the Oglala Lakota Practice Model (OLPM)
would you begin to assess the situation?
 Assuming that Tashina and her foster family are open to using
Lakota cultural services, how would you use the OLPM to provide
cultural services?
Lakota Oyate Wakanyeja Owicakiyapi
The Family Healing Circle
Medicine Wheel #2
© Pending
Richard Moves Camp &
Casey Family Programs
Lakota Oyate Wakanyeja Owicakiyapi
Tiwahe Changleska Un Zapiti Kte
The Family Healing Circle
(West) (Belonging/Mastery)
Cunka Wakan un Wicozani
Healing Through the Power of the Horse
 Culturally Based Equine Assisted Psychotherapy
Lakota Oyate Wakanyeja Owicakiyapi
Tiwahe Changleska Un Zapiti Kte
The Family Healing Circle
(North) (Mastery)
Tatanka Wicoghan Un Zanipi
Healing Through the Power of the Buffalo
 Physical Health
Lakota Oyate Wakanyeja Owicakiyapi
Tiwahe Changleska Un Zapiti Kte
The Family Healing Circle
(East) (Mastery/Interdependence)
Hehaka Wicoghan Un Zanipi
Healing Through the Power of the Elk
 Support Wakanyeja, Tiwahe, na Tiospaye in Lakota
Ceremonies related to Child Birth, Developmental
Lakota Oyate Wakanyeja Owicakiyapi
Tiwahe Changleska Un Zapiti Kte
The Family Healing Circle
(South) (Interdependence/Generosity)
Itokaga ta Wicoghan Un Wicozani
Healing Through the Power of the Winged
 Support Wakanyeja, Tiospaye in Resolving
Conflicts, Being there for the Children
 Wopila
Lakota Oyate Wakanyeja Owicakiyapi
Changleska II of the OLPM
One of the Roles/Deliverables of the LOWO is to
recruit and Training Families
Primary focus for recruiting families for LOWO is the
Oglala Band, and the other six bands of Lakota Oyate
Families will be trained based on the Changleska II
Changleska II
LOWO Capacity Building Needed to Develop
The Changleska II is for healing and preparing families
to participate in LOWO children and family Services.
Preparing for healthy Families is the mission for
Changleska II
Lakota Oyate Wakanyeja
Owicakeyapi, Inc
 LOWO stands as a model for all tribes to follow and
deliver to services for the Child and family.
 LOWO empowers families and individuals for become
healthy, and strong people once again.
Mitakuye Oyasin
 Wo pila yelo!!

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