The Traditional Lakota Practice Model

Overview of the Model© By Richard Moves Camp

Long AgoEarly days

People live by spiritual laws

Training OutcomesLOWO 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-opeWocekiye – PrayerWolakota- Harmony and peaceWacante-ognake-GenerosityWoksape-Wisdom Wowacintanka-FortitudeWawuonihan- HonorWo-kagi- Respect

History of the Child’s welfareThe 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 oyateEarly 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 woman.

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-DefinedOglala 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)

Lakota Oyate Wakanyeja Owicakiyapi

Search for Relatives-Lakota PermanencyMedicine 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 familyOrientation to the OLMP Protocol and Services

Orientation and option to receive services through differential approaches

Otakuye Okilepi Relatives are sought within the tiyospaye

(extended family)Tiyospaye Interpreters assist in locating

relatives Child maybe placed in another Tiyospaye or

Band

Concept of the Seven Council FiresThe Seven Council Fires of the TETON Band is the foundation of LOWO to secure safe families for the children.

LOWO will further work with the greater Seven Camp Fires of the Great Sioux Nation.

Lakota Oyate Wakanyeja Owicakiyapi

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 & traditionsInitial Assessment & Service Plan

Family develops a vision of their strengths and needsLakota Cultural Assessment

Understanding the families level of cultural awarenessSpiritual Assessment

Assistance from the spirits/ancestors to assess the families holistic well-being

Crisis Intervention & Support PlanIntegration 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 rolePHASE 3a & 4a: Provide Services/Re-evaluate

Hunkapi Wicoghan – Making of relatives ceremonyHunkapi Ceremony Lakota Mental Health Diagnosis and Treatment Indian Child Welfare Act/Family Preservation

ServicesFamily Development, Training & Support

Lakota Oyate Wakanyeja Owicakiyapi

Tiwahe Eyecinka Egloiyapi Nahan Op Unpi Kte – (The Family Moving Forward) (Building Sovereignty for the Family)

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 grief/trauma

Other Lakota Healing Ceremonies Transition Services

Independent Living Skills (youth transitioning)

INIPI / Sweat LodgeThe Staff and families continue to use the INIPI as foundation for the LOWO mission.

INIPI / Sweat LodgeLOWO 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.

Lakota Oyate Wakanyeja Owicakiyapi

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 CareDevelopment 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 assessment?

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

Draft

Lakota Oyate Wakanyeja Owicakiyapi

Tiwahe Changleska Un Zapiti KteThe Family Healing Circle (West) (Belonging/Mastery)Cunka Wakan un WicozaniHealing Through the Power of the Horse

Culturally Based Equine Assisted Psychotherapy

Lakota Oyate Wakanyeja Owicakiyapi

Tiwahe Changleska Un Zapiti KteThe Family Healing Circle (North) (Mastery)Tatanka Wicoghan Un ZanipiHealing Through the Power of the Buffalo

Physical Health

Lakota Oyate Wakanyeja Owicakiyapi

Tiwahe Changleska Un Zapiti KteThe Family Healing Circle (East) (Mastery/Interdependence)Hehaka Wicoghan Un ZanipiHealing Through the Power of the Elk

Support Wakanyeja, Tiwahe, na Tiospaye in Lakota Ceremonies related to Child Birth, Developmental Milestones

Lakota Oyate Wakanyeja Owicakiyapi

Tiwahe Changleska Un Zapiti KteThe Family Healing Circle (South) (Interdependence/Generosity)Itokaga ta Wicoghan Un WicozaniHealing Through the Power of the Winged

Ones/Ancestors

Support Wakanyeja, Tiospaye in Resolving Conflicts, Being there for the Children

Wopila

Changleska II of the OLPMOne 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 IILOWO 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 OyasinWo pila yelo!!