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Lakota Ceremonies

By Victor Douville

ABSH

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Lakota Ceremonies

By

Victor Douville

Copyright © 2006 by Victor Douville

Published by Sinte Gleska University

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Origins of the CeremoniesThe Lakota ceremonies evolved from geographic regions and trends that radiated from all directions.

Some ceremonies connect to the north, some came from the south and others originated from east and west. This shows a great diversity of areas that the Lakota may have traveled and visited.

The age of some ceremonies like the vision quest and the sun dance were tied together and can be found in archaeology sites, in the west, dating back to more than five thousands years ago.

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The Ceremonies Cannunpapi………………...(pipe) Ceremony Cincaton Okihipi…….....(puberty age) Rites Hanbleceyapi……………….…(vision quest) Hunka Kagapi……………(making a relative) Inikagapi………………….(sweat ceremony) Kiciyuzapi……………………(marriage) Rites Lowanpi……………(sing for a cure or quest) Ocastonpi.............................(name giving) Wasiglapi…...............(mourning ceremony) Wiwanyank Wacipi…………....(sun dance)

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Cannunpa Rite Pipe rite is always

performed with almost all of the ceremonies

The main purpose of the pipe is to invoke all of the directions and the spiritual beings

Courtesy of V.Douville collection of drawings

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Cincaton Okihi Kagapi Puberty rites for fem-

ales are called “coming out”or becoming a wo- man-the following are three puberty rites

Tapa Wankal Iyeyapi- throwing of the ball

Tatanka Awicalowan- pi- buffalo sing

Isnala Awicalowanpi- singing over her aloneCourtesy of Lakota Studies

collection of Anderson photos

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Tapa Wankal Iyeyapi Throwing of the Ball

rite symbolizes that a girl now becomes a women

Buffalo hide balls are painted red and when appropriate, they are thrown into a crowd of young boys

This symbolizes they are eligible to wed

For each ball thrown a gift is given to the young boy who catches it. The gift is usually a horse

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Tatanka Awicalowanpi The Buffalo Sing Over

Her rite are songs ev- oking the spirit of the female buffalo which embodies generosity and feminine powers of Unci Maka

This is also a remind- er to observe the mo- ral & social laws bro- ught by the White Buffalo Calf WomanCourtesy of Lakota Studies collection of

Anderson photos

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Isna Awicalowanpi Singing Over Her

Alone rites are songs that remind how great the power the young woman posses when menses first comes

This is why a young girl-woman is isolat-ed in a tipi where her power is contained and she is taught the ways of a woman

Courtesy of Seth Eastman Painting from Afton Historical Society Press, Afton, MN

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Hanbleceyapi Vision Quest is an

initiation rite for a boy who becomes a man

This rite is also a way for a medicine man to help in seeking a cure

Others do vision quests to seek or pursue other needsCourtesy of V.Douville

collection of drawings

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Hunka Kagapi Making a relative was

originally between two tribes to create peace

Waliyacin(adopt one in place of deceased off- spring because of close resemblance)

Cincaya(have or adopt as a kin)

Hunka or Ocaston Paraphernalia

Photo courtesy of Victor Douville

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Inikagapi Make a Sweat Rite Purpose is to

cleanse the mind, spirit and the body that is troubled

Specifically used for something bad that happened to a person and the sweat cere- mony can sometimes be the answer

Courtesy of V.Douville collection of drawings

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Kiciyuzapi Marriage rite This rite was to

join 2 people in marriage

It was not institut- ionalized but regula- ted by the tiospaye and not by civil law

It was a simple rite

Courtesy of Seth Eastman painting from Afton Historical Society Press, Afton, MN

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Lowanpi A curing ceremony To seek a way to

heal or cure a relative

To seek something or someone that was lost

To gain power to cure or heal by medicine man

Courtesy of V.Douville collection of drawings

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Ocaston Kagapi Making a name rite A hunka, one tying

a feather to a per- son, being named , also creates a kin

Naming occurs 2 times- at birth and later in life, when achieving a deed

Grandparent’s Name

Son or Daughter

Grandchildren

Handing Down a Name

This is for hereditary names only

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Wasiglapi (Mourning Rites) Ahankitapi (a

wake) Wanagi Gluhapi

(spirit owning) Wanagi Iyeyapi

(sending a spirit) Istamni Pakintapi

(wiping of tears)

Courtesy of Seth Eastman Painting from Afton Historical Society Press, Afton, MN

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Ahankitapi A wake Public viewing of

a deceased relat- ive for 4 days

Seek immediate relief by intense bereavement with physical self tortureCourtesy of Seth Eastman

Paintings from Afton Historical Society Press, Afton, MN

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Wanagi Gluhapi Keeping of kin’s

soul or spirit A lock of hair

(scalp lock) is placed in a bundle with other appropriate items

The bundle is placed in a tipi for the pur- pose of housing the bundle and taking care of it

The bundle contains a lock of hair, sweat grass, tobacco and other items

Tripod

Tripod is covered by a buffalo robe when placed out- side

Bundle

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Wanagi Iyeyapi Sending a spirit

to the Wanagi Ta Canku

After about 1 year, a commemoration feast is held and the spirit is releas- ed to where it came

Wanagi Tacanku (Ghost Trail)

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Istamni Pakintapi Wiping of tears rite After the releasing

of the spirit of the kin, the mourners are brought to the center

They are given water and counseled

This is a long term seeking of relief and comfort

Courtesy of Lakota Studies collection of Anderson Photos

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Wiwanyang Wacipi Sun Dance ceremony Requires a pledge &

1 year preparation Ceremony begins

within 7 days The last day is the

piercing portion It is done for the

good health and wel- fare of the nation

Braided Raw Hide Rope to be tied on the skewers

SageRabbit Fur Wrist Bands

Rabbit Fur Ankle Bracelets-rabbit shows great humility by trembling before the great powers

Piercing Pins(skewers)Wooden awl

for piercing

Sun Flower Medallion-the sun flower always faces toward the sun but never directly at it

THE PLEDGER

Hunka marking

Artwork courtesy of Archie BSH

Eagle Bone Whistle

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Other Ceremonies

Yuwipi (wrap oneself up) is similar to the Midiwin ceremony of the Santee and the Great Lakes tribes and like the Lowanpi ceremonial aspect that deals with find- ing lost items and persons . This ceremony appears to be primarily concerned with the power of the medicine man who can successfully unbind himself and emerge with a prediction or finding a lost item or a person.

Another ceremony is Peyote. Peyote originated from the Southwest, during the era of the Ghost Dance. It involv- es taking a hallucinatory drug to help induce the desired religious intent.

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The Significance of Lakota Ceremonies

They are the building blocks of a successful way of life. They sooth and nurture the growing of the youth and they are a therapeutic remedy to hard- ships encountered by the people on their long journey throughout life.

Ceremonies started out as age graded practices and this is reflected in the way they are conducted, start- ing from the infancy level, to the adolescent, to the adulthood and old age. They strengthen and guide the people from the first step to the last.

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Hecegla