OCETI SAKOWIN
SEVEN CAMPFIRES
Created by Maggie Ross
Cultural Resource Specialist
Title VII Indian Education
Rapid City Area Schools
2004
OCETI SAKOWIN
Original form of governance of the
Lakota/Dakota/Nakota speaking
people.
Territory of the Oceti Sakowin consisted of
the majority of the Great Plains
OCETI SAKOWIN
Isanti (Santee) Dakota
Mdewakantonwan: People of Spirit Lake
Wahpetonwan: People among the leaves
Wahpekute: Shooters among the leaves
Sisitonwan: People of the Swamp
The Dakota dwelling place was to the east and
north east in the lakes region within the vast
territory that the Oceti Sakowin commanded.
The majority of the economy centered around
fishing and the harvesting of wild rice and
herbs. They were recognized as the people of
the herbs.
OCETI SAKOWIN
Yankton Nakota
Ihanktonwan: Campers at the End
Ihanktonwanna: Little Campers at the End
The Nakota resided to the south and
southeast within the Oceti Sakowin
territory. Their economy centered
around pipestone quarrying, and they
were known and recognized as the care
takers and protectors of the pipestone
quarries.
OCETI SAKOWIN
Titonwan (Teton) Lakota
Oglala: Scatter their own
Sicangu: Burnt Thighs
Hunkpapa: End of the Horn Entrance
Mniconjou: Planters by the water
Oohennunpa: Two Kettles
Itazipacola: Without Bows
The Lakota were known as the people of the prairie and
the Pte Oyate (Buffalo People). They resided to the
west, northwest and the southwest of the Oceti Sakowin
Territory. Their economy was based on the buffalo, wild
fruits and vegetables. They are also recognized as the
care takers of He Sapa (the Black Hills).
OCETI SAKOWIN

Governance System was complex
– “When a formal camp is made it is circular with the
entrance towards the rising sun and the place of honor at
the opposite side facing the entrance. When all the
Lakotas were associated in one camp, each tonwan placed
its tipis together and built its camp fire. By common
consent the original tonwan was given the place of honor
and the others were arranged as agreed upon. But the
Tetons became powerful and warlike and they usurped the
place of honor which had been given to the
Blewakantonwan, [Mdewakantonwan]…”
(Source: Lakota Society. Divisions of the Lakotas. James R.Walker.)
OCETI SAKOWIN
Titonwan
Mdewakanton
Wahpetonwan
Wahpekute
Sisitonwan
Ihanktonwan
Ihantonwanna
Formal Camp Circle
OCETI SAKOWIN

Each band had a leader (itaca), usually called ‘chief’
in English, who spoke for his people. The council,
comprised of respected adult men, represented the
people of the camp. As men came of age and
achieved status in the community they were invited
to sit in the council. Their discussions concerned
everything related to the common welfare: camp
moves, relations with other camps and with Whites,
and when and where hunting parties should be
sent. They also approved war parties before they
set out and arbitrated disputes between camp
members.
(Source: Lakota Society. Divisions of the Lakotas. James R. Walker)
OCETI SAKOWIN
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The Oglala sat in the place of honor. Each camp, village, or
family had a variety of societies who were in charge of
specific functions of life. The political structure also
maintained its order. Each subgroup of the Titonwan also
broke down into sub groups for example the Oglala broke
down to seven tiyospaye (extended family). The tiyospaye
also resembled the structure of the Oceti Sakowin. The
tiyospaye was created by several tiwahe’s (household or
immediate family). These tiwahe’s came together in form of
bloodline relationships or mutual agreement of non-related
tiwahe’s who supported that particular tiyospaye.
“Membership in a tiyospaye was a matter of choice, not
descent. Individuals were considered to belong to the lodge
group in which they were born, but they were free to leave
and join another lodge group at any time.”
(Source: Lakota Society. Divisions of the Lakotas. James R. Walker)
OCETI SAKOWIN

Each tiyospaye had seven positions
that were nominated through the
tiwahe process. Each position was
held for a one year period. These
positions were held in each
organization from the tiyospaye to the
Oceti Sakowin. Decision making and
mediation was made through this
process.
OCETI SAKOWIN
The Tiospaye Omniciye is represented by
three Tiospaye officers which were
appointed by the Omniciye: Akicita
(warrior), Wakiconzas (leader when tribe is
in movement) also known as shirt wearers,
and Wicasa Yatapikas (chief).
 The Omniciye also appoints Omniciye
Officers: Pipe Keeper, Staff Keeper, Fire
Keeper and Drum Keeper.
(Source:GOF:pl 1/27/95 Tiospaye Omniciye)

OCETI SAKOWIN
The Tiospaye Omniciye is at the center
of the government. The Lakota
believed in this strongly without the
people or families then there was no
government or support.
(Source: Gerald One Feather)

OCETI SAKOWIN

Seven responsibilities of the Omniciye
– 1. Omniciye is the Tiospaye Oyate exercising their sovereignty.
– 2. Omniciye execises legislative responsibility and establishes
policy by unanimous consent.
– 3. Omniciye appoints Tiospaye Officers: Akicitas, Wakiconzas,
Wicasa Yatapikas.
– 4. Omniciye appoints Omniciye Officers: Pipe Keeper, Staff
Keeper, Fire Keeper, Drum Keeper.
– 5. Omniciye decides matters of great importance that affects all
tiospaye members.
– 6. Omniciye supports children’s growth through honoring
ceremonies.
– 7. Each Tiospaye is an autonomous economic unit and Omniciye
controls all economic activities under their jurisdiction”
(Source: GOF:pl 1/27/95).
OCETI SAKOWIN

the tiospaye is the family man and woman and each had a
value.
– Ikte Wicasa (common man): wacante oonaka –ability to endure,
ohitika- ability to defend, wacin ognaka-control of mind/spirit,
nagi skapi-wise spirit-vision quest-ability for wisdom which comes
from above.
– Ikte Winyan (common woman): wacin ognaka-people in her
heart she lives for other people, ohitika-woman only person to
carry in the camp a knife to defend or to feed (this also
symbolizes head of household, respect), wakanheja-responsibility
for the next generation. Children are brought up to repeat-to be
our future leaders to carry on, wacekiyapi- responsibility to pray
for the family (she owns the tipi, wiyapahice-the center pole). A
medicine man at his alter has a center pole; woman’s spirit that
invokes the spirit to come in.
(Source: Gerald One Feather)
OCETI SAKOWIN


It is important to understand the significance of this
governance and how the interference of the United
States government has negatively impacted the
sovereignty and life of those people who existed
under the governance of the Oceti Sakowin
It is also important to understand that the
Lakota/Nakota/Dakota and many other tribes had a
form of government that were not patriarchal.
Women were considered an important part to
society, because they were and are the life bearers.
Resources
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Cradle Board Teaching Projects. http://www.cradleboard.org/main.html
Dakota Conflict WebQuest. http://1862.nativeweb.or/index.htm
Government. http://www.olc.edu/culture/oglala-culture/government.htm
K-2 Standards & Benchmarks. http://www.wambdi.bia.edu/k2%20Standards.htm.
Lakota na Dakota Wowapi Oti Kin.
http://puffin.creighton.edu/lakota/index.html.
Lakota Teaching Project. www.leinroth.com/lakota/home.htm.
One Feather, Gerald. Tiospaye Omniciye.
Native American Indian Resources. www.kstrom.net/isk/mainmenu.html.
Sioux Nation. Lakota-Dakota-Nakota. http://www.crystalinks.com/sioux.html.
3-5 Standards & Benchmarks. http://www.wambdi.bia.edu/35%20Standards.htm.
Walker, James. Lakota Society Divisions of the Lakotas. University of Nebraska
Press; Lincoln, NE. 1982.
I hope you enjoyed the
presentation
Toksa…