Oceti Sakowin Essential Understanding 3 Extended Description

Oceti Sakowin origin, thought and philosophy continues to be vibrant, strong and taught to the younger generation today. It is an abstract perspective of living in harmony with creation. Oceti Sakowin philosophy is embedded in the Oceti Sakowin language, in the origin stories, in the values and ethics, in the kinship system and social relationships, in the relationship with the environment and with all living things. It is a way of teaching the values of respect, honor, responsibility, positive family and personal relationships, humility, reciprocity, sharing and much more. This is a way of thinking about creation, the universe and the people.

The relationships among the people, the Creator, Mother Earth, and all of nature was, (and still is) significant in the lives of Native peoples. The Oceti Sakowin Oyate believe that all things are part of the great whole. As such, plants and animals become our relatives. Respect for plants and animals was, (and still is) shown by thanking the spirits of these elements for the gifts of themselves, which provide for the physical needs of the Oyate. The Oceti Sakowin Oyate hunted and gathered plants and animals for food and clothing, only when necessary. Nothing was wasted, as this would be disrespectful of the gifts given to sustain life. (Eastman, 1976; Standing Bear, 1975) (D.LeBeau 2012) “Only take from the land what it is willing to give.” Never take more and always give back in some way. Most indigenous people know and understand this concept.

Traditionally, Oceti Sakowin people express their traditions and reinforce this tightly woven relationship with the world through teachings, examples, ceremonies and prayers. It is integrated into ideas, experiences, wisdom, traditions, language and customs. This existential relationship with the environment has evolved through direct experience and contact through centuries of interaction with ecosystems and the environment at large.

In Oceti Sakowin cosmology, “everything in the natural world has relationships with every other thing and the total set of relationships makes up the natural world as we experience it” (Deloria, 1992). For that reason, the prayer–Mitakuye Oyasin—meaning “All my relatives.” We are all related and not only are we related, we are closely linked in a symbiotic relationship. This familial circle of life ties the Oceti Sakowin to all life forms– everything above, everything below, everything between. (V. Douville, 2010) (D.LeBeau 2012) To teach and understand that creatures, man, animals, birds, insects, reptiles, plants, water, and air are integral to the survival of the people and earth as we know it is the heart of the culture. Mitakuye Oyasin reflects the physical, mental, spiritual, emotional and intuitive relationship that the Oceti Sakowin has with all aspects and elements of the environment.

There is a clear distinction between spirituality and structured religion. Spirituality is an experience that is lived on a daily basis. There is no word for religion in the Lakota, Dakota, or Nakota language. It is “doing it in a good way, with dignity, integrity and honor, and with honesty.” (Ida Hildebrand)

In understanding Oceti Sakowin perspective we must teach all children to better understand, respect and honor the environment, natural resources and to work in collaboration, cooperation and to develop a partnership to preserve that which will sustain the coming generations. Acknowledgement and acceptance that there is wisdom in the traditional knowledge and teachings of indigenous people will teach children stronger and more comprehensive environment practices that could very well ensure their future. This is an opportunity to recognize similarities while honoring and respecting the differences in cultures, traditions and beliefs. (L. Whirlwind Soldier 2012)