At the heart of Lakota society, there are seven central rituals that have remained fluid throughout their history.
Within the Lakota community there are seven central religious rights. These rituals stand at the heart of Lakota society and differ from many other ceremonies in that they are practiced by all members of the community and not just practitioners of religion. Moreover, these ceremonies are fluid and apt to change with the passage of time. Having adapted to the introduction of non-Indians and the influences of new religious dogmas, these seven rituals have remained a steadfast part of the Lakota community. While many of these ceremonies are no longer practiced in large part, an understanding of how they work and their importance is still very much a part of Lakota society.
The first of the seven rituals is the sweat lodge. Called Inipi, the sweat lodge is a method through which the participant can be purged of negative energy through the excretion of sweat. The Lakota practice community as well as individual sweat lodge ceremonies. Depending on the severity of the need, the sweat lodge can be singular, or in the case of severe injury, a community event. Prayers, songs, and musical instruments are much more a part of the community event but can also be incorporated within the individual ceremony.
The Tossing of the Sacred Ball, or Tapa Wankayeyapi, is a sacred ceremony that has its roots in Lakota mythology. Brought to the Lakota by White Buffalo Calf Maiden, the Tossing of the Sacred Ball represents the drive to be close to the knowledge and wisdom contained within the great buffalo spirit. The ball was originally constructed from the hide of the buffalo, a sacred animal to the Lakota Sioux. Standing in the center of field, a young girl representing White Buffalo Calf Maiden tosses the ball to a group of players. The players then scramble to catch the ball and symbolically gain the wisdom of the buffalo through transference.
Isnati Ca Lowan, also known as the Sing of Isolation, is a ritual in which a young Lakota girl becomes a woman. A respected elder is selected to teach this young woman her social responsibilities in accordance with Lakota tradition. Almost like a surrogate mother, or spiritual counselor, this respected elder is responsible for guiding the young woman through this difficult period of time.
Hanble’ceya, also called Fasting for a Vision, is the important first step in a vision quest. In order to fully prepare for the endurance test of a vision quest, the participant must cleanse the soul by abstaining from food for a period of time. Also brought to the Sioux by White Buffalo Calf Maiden, this ritual must be closely followed so that the participant in the vision quest will be able to encounter his or her spirit guide.
Hunkapi, or the Making of Relations, was another ritual brought to the Sioux by White Buffalo Calf Maiden. At the start of this ceremony, the participants publicly acknowledge that all living things are members of the same family. This mantra is at the heart of the seven rituals, the acknowledgement of the interrelation of all souls—human and animal.
Wana’gi Yuahapi, Keeping and Releasing the Soul, is a method through which the Lakota community can purify the soul of a deceased person. According to the tradition surrounding this ceremony, a lock of hair from the departed individual is held over a fire of burning sweet grass. The smoke from the fire is meant to purify the hair; and through this effort, the soul of the individual is symbolically purified. Prayers are said and the ceremonial medicine pipe is smoked at the conclusion of the ritual.
The final ritual in the Lakota religious cycle is Wiwanyag Wachapi, otherwise known as the Sun Dance. Taking place over four days, this intense ceremony involves prayer, music, and dancing.
These seven rituals are at the heart of Lakota society and have remained central throughout their historical development. Throughout wars and displacement, throughout the introduction of Christianity and into the modern world, these beliefs have remained an important part of Lakota culture. Moreover, they have remained fluid and even changed to fit these new influences.
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Gilbert Legay, Atlas of Indians. (Hauppage: Barron’s Educational Services, Inc., 1995)
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Mark St. Pierre and Tilda Long Soldier, Walking in the Sacred Manner: Healers, Dreamers, and Pipe Carriers—Medicine Women of the Plains. (New York: Simon and Schuster,1995).
Carl Waldman, Atlas of the North American Indian. (New York: Checkmark Books, 2000).
Carl Waldman, Encyclopedia of Native American Tribes. (New York: Checkmark Books, 2006).
