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 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-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)

Lakota Oyate Wakanyeja Owicakiyapi 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 family) Tiyospaye Interpreters assist in locating relatives Child maybe placed in another Tiyospaye or Band

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 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 & 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 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 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.

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 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 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 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 Milestones

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 Ones/Ancestors Support Wakanyeja, Tiospaye in Resolving Conflicts, Being there for the Children Wopila

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!!