Lakota
Religious Traditions: The Great Mystery
For the
Lakota, religion is not compartmentalized into a separate category. More
appropriately, Lakota traditions and spirituality are fully integrated into a
life rhythm including all aspects and patterns of the universe. At the center
of this rhythm is Wakan Tanka or Tunkashila, sometimes translated as
Grandfather and often as Great Spirit or Great Mystery, but better left
untranslated. Chanunupa Wakan (the sacred pipe) and the subsequent smoke
carries messages from humans to Wakan Tanka.
Seven
Sacred Rites
According
to contemporary Lakota oral historical accounts and discussions with elders,
the following is a description of the Seven Sacred Rites of the Lakota. Handed
down from White Buffalo Calf Woman, Wicoh’an Wakan Sakowin (Seven Sacred Rites)
have been recorded by Joseph Brown in the words of Nicholas Black Elk in The
Sacred Pipe: Black Elk’s Account of the Seven Sacred Rites of the Oglala Sioux.
First Rite.
The first of the Seven Sacred Rites (though not chronological) is Inikagapi or
Inipi (to renew life). A sweat lodge is held in a dome-shaped structure made of
willow saplings and covered with hide or tarps that symbolizes the shape of the
universe and/or the womb of a pregnant woman. Heated stones are placed in a
central hole in the lodge and water is poured over them by an itancan
(leader)to create steam. The purpose of the ceremony is to pray for health and
well-being, spiritually and physically.
Second
Rite. The second rite is Hanbleceyapi (crying for a vision). The vision quest
is undertaken by an individual with the help and guidance of a holy man. A
person elects to go on a quest to pray, communicate with the spirits, and
attempt to gain knowledge, strength, and understanding. The person pledges to
stay on an isolated hill for one to four days with a blanket and a pipe, but
without food or water. Upon returning, the vision may be discussed with the
wicasa wakan (holy man). Often the meaning of the visions not readily apparent
and the individual may be told to wait for knowledge and understanding.
Third Rite.
The third rite is Wanagi Wicagluha (keeping of the spirit). Spirit keeping is a
rite performed by a mourner for one year to grieve for a lost loved one. When a
person dies the spirit can linger around the family and community. According to
Black Elk, “this rite purifies the souls of our dead, and our love for one
another is increased” (p. 10). A special place is set up for the spirit, who is
fed every day. Members of the family and community can come and visit, eat, and
sit with the spirit and family. After one year the spirit is ceremonially
released and the mourning period is formally ended. It is usual among the
Lakota for the mourning family to refrain from attending or participating in
secular activities, gatherings, or events during this formal grieving period.
Fourth
Rite. The fourth rite is Wiwanyang Wacipi (sundance). The Sun Dance is often
considered the most important rite, and it is held during the summer when the
moon is full. In times past a number of Plains bands of the Lakota would gather
at a prearranged location for the annual meeting of the Oceti Sakowin; this was
the occasion prior to Greasy Grass. It was during this annual gathering that
the Sun Dance ceremony was held. During the ceremony, dancers pledge to make
offerings of their flesh so that “much strength would be given to the nation”
(p. 99) and to fulfill personal vows. The choice to participate is solely that
of each individual. It is usually the result of receiving a sacred dream or is
undertaken to seek assistance in healing a sick loved one. The sacred tree that
is placed at the center of the dance area symbolizes Wakan Tanka, the center of
the universe.
Fifth Rite.
The fifth rite is Hunkapi (making relatives). It establishes a “relationship on
earth, which is a reflection of that real relationship” with Wakan Tanka (p.
101). It was usually performed to unite a younger person with a family, and it
can be a way of solidifying relationships with other individuals as well as
Wakan Tanka. This ceremony represents the formal adoption of people as
relatives.
Sixth Rite.
The sixth rite is Isnati Awicalowanpi (puberty ceremony). The ceremony takes
place after a girl’s first menses, and prayers are said to ensure she will grow
up to have all the virtues of a Lakota woman and understand the meaning of her
new role, and to formally announce her eligibility as a potential wife and
mother.
Seventh
Rite. In place of Tapa Wankayeyapi (throwing the ball), a game “which
represents the course of a man’s life,” is no longer in use. Instead, I include
the vital religious practice known as Yuwipi, which became popular in the
twentieth century. It encompasses a number of cultural concepts related to
traditional life and problems confronting contemporary Lakota peoples. This
rite is performed in a darkened room under the supervision of a Yuwipi man or
wicasa wakan. The object is to cure a person and at the same time to pray for
the general welfare of all Indian people and for long life for the kinship
group. Some Yuwipi men possess an exceptional ability that allows them to
locate lost items or people.
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