Reviving traditions does not mean living in a tipi

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Ivan Star, Columnist 04.APR.08
PINE RIDGE - What is this LOWO? What is a Tiospaye Interpreter?
These are two common questions being asking in recent months by tribal members. For whatever it is worth, these inquisitive types could have found answers had they attended a meeting March 14 and 15, 2008 at the Prairie Wind Casino and Hotel's Convention Center.
These queries began shortly after our tribal council enacted a new law - Wakanyeja na Tiwahe Tawoope (Child and Family Code) - on May 2, 2007. The acronym LOWO (Lakota Oyate Wakanyeja Owicakiyapi - Helping Children of the Lakota Nation) and the Tiospaye (extended family) Interpreters are fundamental elements of this new law.
A large number of talented reservation people, as well as non-Lakota, were involved in the development of this law.
The idea began nearly eight years ago as a concern for children who were being removed from their Lakota parents and sent away to be raised by non-Lakota families.
The process included guidance from the Inipi (purification lodge) as well as other traditional ceremonies. In a basic sense, Lakota traditional philosophical concepts were transcribed into the law by an attorney. Since the law's enactment about a year ago, tribal entities have been working to comply with the law.
This particular meeting was to provide and share information and was open to any tiospaye, community, school, welfare agencie, youth, and their families. Students from Isnala Wica Owayawa (Loneman School) brought their drum and acknowledged all those who were involved from the beginning with song.
The meeting got off to a good start. Then the weather muddled things a bit. First, the guest speaker, Oglala Sioux Tribe President John Steele and his wife had been involved in an automobile accident due to icy road conditions. A prayer was offered, led by Carol Iron Rope-Herrera, on behalf of Steele and his family.
Then tribal employees had been given administrative leave resulting from the weather conditions and a good portion of the attendees left to make sure their children were safe and to check into other family concerns. One or two of the remaining tribal entities did give their compliance reports.
A good portion of the second day (Saturday) was spent on the Tiospaye Interpreters. To date, the organization has 28 Tiospaye Interpreters listed. The Interpreters represent every district across the reservation, and come from various tiospaye in existence. Some of the interpreters represent tiospaye that have been nearly obliterated.
One participant wanted to know how these interpreters are appointed.
According to the law, each tiospaye is to appoint their interpreter; however, since the nation's tiospaye are either dormant or all but obliterated, this group was asked to participate to get things going. The interpreters are on-duty 24/7 and receive no pay.
A primary function of the interpreters is to help the tribal entities in their efforts to incorporate traditional protocol in their dealings with the children of the nation. A secondary function is to help tribal members reestablish their tiospaye.
The new law is actually pushing people toward reestablishing our tiospaye and in that way renew the old system of government. Although the law does not specifically address the issue of tiospaye itancan (leaders) and other positions of government, it does lay the groundwork for that to occur in the future.
To have solidity and permanence, a foundation must be laid. Vital tiospaye concepts and our time-honored philosophy must be understood by every Lakota person first. In other words, we cannot go appointing leaders and the like until the tiospaye people understand the basic concepts of our ancient system.
Marie Randall, an elder from Wanbli, presented such a philosophical perspective during the meeting.
She explained how her own grandmother taught her when she was a little girl by using a stick and illustrating her thoughts on the ground. Such teachings have been transmitted from one generation to the next for hundreds of years.
Drawing the outline of a tiikceka (common home) on a white board, she explained that it represents the traditional tiwahe (family). This structure is commonly known today as the tipi. The entire assembly comprises certain essentials that are interdependent. In other words, without one or another, the tiikceka or the tiwahe cannot function.
The components all have a specific function; to protect the wakanyeja (children) from the elements and other threats. The tiikceya is analogous of the tiwahe (family or household) - a sacred unification between a man and a woman. The children are the primary reason and purpose for the existence of the tiikceya.
The tusu (lodge poles) surrounding the children and holding up the covering are the women of the nation. The tiikceya cannot perform its purpose of nurturing and guiding children without the poles; thus, the term "backbone of the nation." The women nurture the children in the ways of the tiospaye and the nation.
The wakeya (buffalo hide covering) represents the men. As such, a man's purpose is to protect the children from the rain, wind, cold, and heat, keeping them safe. The covering is flame retardant, mildew resistant
The wipa (wind flaps) symbolize the grandparents. The flaps allow smoke and air to ventilate properly so the children have the best environment to grow in.
Their position at the top of the structure allows them to watch over, guide, and support the husband and bride as they go about raising their children.
Please keep in mind that this is merely a basic presentation of this age-old teaching. There are many refined details to it. A small booklet is needed to put everything on paper; besides, I am not aware of every detail regarding this ancient wowahokunkiye (counseling) yet.
Another demonstration was presented by Herrera called the "rock demonstration." She called up the youngest in the audience and placed them in a circle around a rock. Next the eldest women were called and they formed a circle around the "children." Lastly, the men formed a circle around the women and the children. Each circle served a purpose.
Herrera then explained that this is how the tiwahe functioned until a drastic change occurred and this time-honored system was altered. To illustrate this sweeping change, all the men were lined up side by side, facing the same direction. Likewise, the women were placed right behind the men and the "children' were in the rear. Although neglected, the rock remained.
Each person was then asked how they felt in their new position.
Almost everyone expressed discomfort and confusion while the "children" felt alone and abandoned. Then all the participants were asked to return to their former positions around the rock.
This last bit of the demonstration is a most difficult task that falls directly on the laps of the Tiospaye Interpreters.
It is an ancient teaching, it is still very practical and must be transmitted to our youth, as well as the adults.

Ivan F. Starr can be reached at P.O. Box 147, Oglala, South Dakota 57764 or phone at 605-867-2448.